Travesti (gender identity)
The term travesti is used in
Travesti identities are heterogeneous and multiple, so it is difficult to reduce them to universal explanations. They have been studied by various disciplines, especially
Travestis not only dress contrary to their assigned sex, but also adopt female names and pronouns and often undergo cosmetic practices, hormone replacement therapy, filler injections and cosmetic surgeries to obtain female body features, although generally without modifying their genitalia nor considering themselves as women. The travesti population has historically been
Terminology
Part of a series on |
Transgender topics |
---|
t |
Although the use of the term travestismo is still common in Spanish,
The use of the term travesti precedes that of "
"While in English, transgender often needs to be modified in order to respond to local hierarchies of race, class, ability, and other forms of difference, travesti underscores instead the impossibility of such disarticulation in the first place. Nonetheless, travesti is not meant as a corrective to trans, (...) [but] as an identification, a critical analytic, and an embodied mode of politics."
— Cole Rizki, Transgender Studies Quarterly, May 2019.[22]
After a long period of criminalization, "
Despite being an emic concept widely used throughout the region,[5] the definition of travesti is a source of controversy,[28] as it refers to heterogeneous and multiple identities, hence being paradoxical to reduce them to universal explanations.[5][14] Groups very similar to travestis exist across Latin America, with names such as maricón, cochón, joto, marica, pájara, loca, among others.[note 1][29] Writing for the Latin American Research Review in 2020, Joseph M. Pierce claimed that in Hispanic American countries, "as a general category, transgénero (transgender) or the more popular trans [...] refers to people who make identitarian, corporeal, and social efforts to live as members of the gender that differs from the normative sex that they were assigned at birth."[30] Comparing it to the term travesti, he noted that:
in Argentina, Uruguay, and Chile, [travesti] refers most frequently to people assigned male sex at birth and who feminize their bodies, dress, and behavior; prefer feminine pronouns and forms of address; and often make significant bodily transformations by injecting silicone or taking hormonal treatments but do not necessarily seek sex-reassignment surgery. [...] ... the specific Latin American conceptual and identity marker travesti involves gender variance but not always gendered difference. While transgender, trans, and transsexual are terms that refer to changing gender and sex through legal, corporeal, or social mechanisms, a travesti may have been assigned "male" at birth but does not necessarily consider herself a woman (though some do). [...] For many travestis the term transgender depoliticizes a violent history of social and economic marginalization. The term travesti, in contrast, retains this class difference and popular resonance, and is thus a political, rather than a psychological, or even corporeal identification.[30][dubious ]
According to Brazilian activist Amara Moira, the terms trans woman and travesti are synonymous, with many people using the former to avoid the negative connotations associated with the latter.
We hold the travesti identity not only by resorting to linguistic regionalism, but also by circumstances and characteristics that make travestism a different phenomenon from North American and European transgenderism. In the first place, we travestis live different circumstances compared to those experienced by many transgenders from other countries, who (...) have the objective of rearranging themselves in the binary logic as women or men. A large part of Latin American travestis claim the option of occupying a position outside of binarism and it is our objective to destabilize the male and female categories. Second, the word transgenderism originated from theoretical works developed within the framework of the North American academy. In contrast, (...) the term travesti in Latin America comes from medicine and has been appropriated, reworked and embodied by travestis to call themselves. This is the term in which we recognize ourselves and that we choose to construct ourselves as subjects of rights. (...) The term "travesti" has been and continues to be used as a synonym for AIDS, thief, scandalous, infected, marginal. We decided to give new meanings to the word travesti and link it with struggle, resistance, dignity and happiness.[38]
Despite its reappropriation by some as a political identity, in some places (especially Spain)[5] travesti is still regarded as a transphobic slur, often used to invalidate people who prefer the terms transsexual or transgender.[39] For example, in 2020 a Spanish journalist caused controversy and had to make a public apology after using the term to refer to late media personality La Veneno.[40]
Brazilian transgender activists,
History and culture
The examples and perspective in this section deal primarily with Argentina and do not represent a worldwide view of the subject. (June 2021) |
Argentina
An important historical source in the history of the travesti community during the 20th century are the firsthand accounts of Malva Solís,
The
Contrary to the 1950s, the 1970s are considered an era of "artistic travesti 'uncover'" (Spanish: "destape"), which began with the arrival of a Brazilian travesti who performed in a well-known theater in Buenos Aires.
During the early-to-mid 2000s, the musical and literary career of Susy Shock, a renowned travesti activist, was built and gained visibility through LGBT cultural spaces such as Casa Mutual Giribone in Buenos Aires and the Asentamiento 8 de Mayo in José León Suárez, Buenos Aires Province.[72]
In November 2007, the first issue of El Teje, the first periodical written by travestis in Latin America, was published in a joint initiative between activists and the Ricardo Rojas Cultural Center.[73][74] In travesti jargon, teje is a polysemic word that comes from prostitution life, as explained by El Teje's director Marlene Wayar: "It is the complicit word between us, which we don't want the other to find out about: bring me the teje, because of the cocaine; or look at the teje, it is when [the client] has a wallet with money. And that is the name of the magazine.[75]
In the late 2010s, the travesti community of Buenos Aires and its surroundings has gained recognition for its creative and artistic contributions, inserting itself in the "queer
With the onset of the COVID-19 pandemic in Argentina in March 2020, travestis were one of the groups most affected by the lockdown, since most of them resort to prostitution and live from day to day, leaving them without income and, in many cases, under threat of eviction from the hotels where they were already paying elevated prices.[83] The situation was so delicate that different NGOs came out to face the emergency, such as 100% Diversidad y Derechos and La Rosa Naranja.[83]
In 2021,
Brazil
Anthropologist Don Kulick noted that: "Travestis appear to exist throughout Latin America, but in no other country are they as numerous and well known as in Brazil, where they occupy a strikingly visible place in both social space and the cultural imaginary)."[86] For this reason, they are frequently invoked by social commentators as symbols of Brazil itself.[87]
One of the most prominent travestis in the Brazilian cultural imaginary of the late 20th century was
Photographer Madalena Schwartz made a series of portraits of the travesti scene of São Paulo in the 1970s.[88]
Historically, Brazilians used the word traveca to denominate travestis, which is now considered a transphobic slur.[89][90]
In recent years, hiring trans women has become popular in the advertising industry, although at the same time differentiating them from transvestites.[91]
Paraguay
In the 1980s, during Alfredo Stroessner's military dictatorship, twenty travestis were arrested as part of the Palmieri Case (Spanish: Caso Palmieri), among them the well-known Carla and Liz Paola.[92] A 14-year-old teenager, Mario Luis Palmieri, had been found murdered and the hypothesis handled by the police was that of a homosexual crime of passion, unleashing one of the most famous persecutions of LGBT identities in the history of Paraguay.[92][93]
Paraguayan travestis use a secret language called jeito—originated in the field of prostitution—which they use to protect themselves from clients, the police or any person strange to the places where they work and that threatens the security of the group.[94] Some of its words are rua (street),[95] odara (the travesti head of a prostitution area),[96] alibán (police) and fregués (clients).[97]
Uruguay
Gloria Meneses lived openly as a travesti from the 1950s and was known as "the mother of travestis”.[98]
Spain
The arrival of the medical model of transsexuality was earlier in Europe than in Latin America, and therefore its impact was different in each region.
Between the late 1980s and early 1990s, transsexuals—who no longer called themselves "travestis"—began to organize themselves by creating their own political collectives, demanding the institutionalization of transsexuality in the health system, as well as the end of stereotypes that linked them to HIV/AIDS, prostitution and marginalization—an image embodied in the concept of travesti.[5] Therefore, the travesti specificity in Spain is usually subsumed under the most consensual medical category of "transsexual" or in more politicized terms such as "trans" or "transgender", as this gives greater social legitimacy.[5] Since the vast majority of travestis come from poor social environments with very low education, their differences with transsexual activists are also given by the demands of these more intellectualized groups.[5] Nevertheless, some modern-day people living in Spain choose to label themselves as travestis as a genderfluid gender identity.[99][100]
Academic research
Overview
Part of a series on |
LGBT topics |
---|
t |
Travestis have been studied by disciplines like
Main hypotheses
According to Argentine researcher María Soledad Cutuli, the most recent travesti ethnographies fall under five main axes of analysis: "gender identity", "corporeality and subjectivity", "health and sexuality", "prostitution and sociability" and, to a lesser extent, "political organization".
As a third gender
A very wide range of anthropological studies has investigated travestis based on a hypothesis that states that they should be interpreted as an expression of a third gender or sex,
As a reinforcement of gender binarism
With her 1989 book Travestism and the Politics of Gender, Annie Woodhouse established herself among the researchers within a perspective that considers travestism as a reinforcement of gender identities, in this case the female identity.
Critically developing upon these early works through the use of
It is important to understand that the claim I am making here is that travestis share a gender with women, not that they are women (or that women are travesti—even if that latter proposition might be a fruitful one to explore further). The distinction is crucial. Individual travestis will not always or necessarily share individual women's roles, goals, or social status. (...) However, inasmuch as travestis share the same gender with women, they are understood to share (and they feel themselves to share) with women a whole spectrum of tastes, perceptions, behaviors, styles, feelings, and desires.[116]
Kulick's research had a much broader international impact than that of his predecessors, due to its insertion in North American academia and for being published in English.[2] The aforementioned authors have in common the idea that travesti identity does not subvert gender roles nor heteronormativity.[2]
As a dislocation of gender itself
Informed by Judith Butler's ideas and
Fernández addresses the travesti issue using critical
In a 2012 research on Brazilian travesti immigrants in Barcelona, Spanish anthropologist Julieta Vartabedian Cabral suggested that travestis make their gender, highlighting the feminization of their bodies and sexual relationships as evidence.[5] Fellow researcher María Fernanda Guerrero Zavala noted that: "Faced with other theorizations that call for the disembodiment of identities and queer and transgender activism, Vartabedian structures a "body" based on the most carnal experiences of transvestites".[9]
Marluce Pereira da Silva, Josefina Fernández, Juliana Frota da Justa Coelho and Andrés García Becerra
The "travesti theory"
A fundamental part of the existing bibliography was produced by travestis themselves, as is the case of activist
What we are proposing is that travesti is that gaze, that position in the world and we analyze it from Latin America because that is the world we are in. We believe that all the previous and contemporary theories are very good, but we now have to make them pass through our body and territory to know if they give us good or bad results, (...) it has to be a theory that is not brought down from any illuminated territory but is rather built with dialogue.[120]
Living conditions
Travestis are a historically
In recent times, the concept of "travesticide" (Spanish: travesticidio)—along with "transfemicide" or "trans femicide"—[35][128] has been extended to refer to the hate crime understood as the murder of a travesti due to her gender condition.[129][130] In 2015, the murder case of activist Diana Sacayán became the first precedent in Argentina and in Latin America to be criminally judged as a "travesticide".[131] According to Blas Radi and Alejandra Sardá-Chandiramani:
Travesticide/transfemicide is the end of a continuum of violence that begins with the expulsion of home, exclusion from education, the health system and labor market, early initiation into prostitution/sex work, the permanent risk of contracting
police violence. This pattern of violence constitutes the space of experience for trans women and travesties, which is mirrored in their waning horizon of expectations. In it, death is nothing extraordinary; on the contrary, in the words of Octavio Paz "life and death are inseparable, and each time the first loses significance, the second becomes insignificant".[35]
Most travestis assume their condition at a very young age,
The association between travestis and
The strong
Activism
Argentine movement
1990—2004
Travesti identity has an important history of
The travesti political movement began in an organized manner with the founding of the Asociación de Travestis Argentinas (ATA; English: "Association of Argentine Travestis"), in 1992
María Belén Correa, another of the travestis that began to organize in the early 1990s, also became involved with activism through Gays DC, which she contacted in 1993 seeking legal help.[149] The association's lawyers encouraged her to form her own group and Correa founded ATA, which was later joined by Lohana Berkins and Nadia Echazú.[149] Correa recalled Carlos Jáuregui's role in their activism:
Carlos said that we had brought a new air to [local homosexual] activism. They were occupied with the civil union [project] and we were saying "we cannot live, we cannot walk, we cannot go to the supermarket." Things were literally this way. He was the first one to come to our meetings (...) He wrote our press releases, our speeches, because we didn't know how to do them. (...) He began to tell us that we were activists and taught us to behave as such. We didn't even understand the concept of transsexuality (...), we became activists almost without realizing it.[149]
One of the first major political struggles of travestis occurred within the context of the 1994 amendment of the Constitution of Argentina and revolved around the inclusion of an article of non-discrimination based on sexual orientation in the new constitution of the city of Buenos Aires.[3] Noting that the project excluded travestis, they began to demand that the broader LGBT movement focused not only on sexual orientation but also gender identity issues.[3] At the same time, travestis took part in the discussions to repeal the police edicts under which travestis and sex workers were regularly detained.[3] These edicts were replaced by the Código de Convivencia Urbana (English: "Urban Coexistence Code"), which confronted travestis with Vecinos de Palermo, a group of residents of Palermo who demanded more police repression and tougher regulations to eradicate prostitutes from their neighborhood.[3]
Within these debates, travestis came into contact with
Between 1993 and 2003, ALITT collaborated with the City of Buenos Aires' Ombudsman's Office (Spanish: Defensoría del Pueblo) in a series of initiatives aimed at the transvestite community.[149] One of the first initiatives promoted by the Ombudsman's Office was the Informe preliminar sobre la situación de las travestis en la ciudad de Buenos Aires in 1999, a statistical report on the living conditions of the city's travestis.[149] Between 1995 and 2005, travesti organizations were strengthened by working with other groups, interacting with the academia and articulating with different political parties.[154] Around 1995, the gay magazine NX organized meetings to discuss the problem of sexual minorities in the country and travesti groups were invited to share their life experiences.[3] These gatherings led to a 1996 national meeting of activists organized in Rosario by the local group Colectivo Arco Iris, which is considered a milestone in the travesti movement, since they widely convinced the rest of the attendees to recognize them as part of the broader Argentine LGBT movement.[3][149] The irruption of travestis in the Argentine academic environment occurred through the Colectivo Universitario Eros (CUE; "English: Eros University Collective"),[155] a student collective from the Faculty of Philosophy and Letters of the University of Buenos Aires (UBA), which pioneered queer theory in the country and remained active from 1993 to 1996.[151][156] In 1997, members of this group formed the Área de Estudios Queer (AEQ;English: Queer Studies Area) within the Centro Cultural Ricardo Rojas (also of the UBA),[156] and travesti activists Lohana Berkins, Marlene Wayar and Nadia Echazú soon joined.[151] According to Berkins: "Our appearance in the academic field was through the Grupo Eros, which included Flavio Rapisardi, Silvia Delfino, Mabel Bellucci, and which later dissolved. Then they formed the Área Queer, where they also sat us next to an intellectual and we began to argue, on our terms, with our abilities, but we began to argue."[155]
During the late 1990s and early 2000s, travesti activists claimed to have felt "invisible" by the broader LGBT movement, which mainly focused on the passing of a civil union law.
In 2004, OTTRA was dissolved following the death of Echazú, due to complications derived from HIV/AIDS.[149]
2005—present
Today, ATTTA—which added two more "T" for "transsexual" and "transgender" in its name—and ALITT are the two travesti activist groups with the longest trajectory and political incidence in the country.[149]
Between 2010 and 2012, a judicial strategy was carried out jointly by ATTTA and the Federación Argentina LGBT's (FALGBT; English: "Argentine LGBT Federation") legal team, resulting in a series of judicial appeals that established antecedents in the recognition of travesti and transgender identities.
Since the implementation of the Gender Identity Law, there have been efforts by activists in search of the
On June 24, 2021, the Argentine Senate passed the travesti-trans job quota law (Spanish: "cupo laboral travesti-trans"), which established that the state must hire at least 1 percent of the public administration staff to travesti and trans people.[170] The official name of the law is Law for the Promotion of Access to Formal Employment for Travestis, Transsexuals and Transgender Persons "Diana Sacayán - Lohana Berkins" (Spanish: Ley de Promoción del Acceso al Empleo Formal para Personas Travestis, Transexuales y Transgénero "Diana Sacayán - Lohana Berkins").[171]
Brazilian movement
Travesti activism—located within the broader transgender rights movement—has been marked by its tensions and differences with transsexual-identified groups.
In 2005, the transsexual-focused Coletivo Nacional de Transexuais (CNT; English: "National Transsexual Collective") was founded, which progressively moved away from the spaces of the LGBT movement towards women's right groups.[172] The CNT was the target of criticism and accusations of division within the trans movement, and was criticized by travesti activists for its "lack of political commitment".[172] In December 2009, the XVI Encontro Nacional de Travestis e Transexuais (ENTLAIDS; English: "XVI National Meeting of Travestis and Transsexuals")—held in Rio de Janeiro—was marked by an intense debate for the "political definition" of the categories "travesti" and "transsexual" within the broader transgender rights movement.[172] It was held following the dissolution of the CNT and the subsequent involvement of many of its members with ANTRA.[172] Activist Luana Muniz was the most recognized voice defending the travesti identity during the meeting, who pointed out the social class differences that are involved in the delimitation of the categories "travesti" and "transsexual".[172] In 2018, Muniz defined being travesti as: "being daring, having the pleasure of transgressing what they say is normal."[172]
Other notable travesti activists include Majorie Marchi, Keila Simpson,[172] Amara Moira, Indianara Siqueira,[14] and Sofia Favero.[175]
Unlike countries like Argentina, where there is a quota law for travesti and trans people in the public administration, Brazil is far from institutionalizing the labor inclusion of the trans community, although there are many travesti-led projects, such as Transgarçonne, an initiative of the Federal University of Rio de Janeiro; Capacitrans, founded by Andréa Brazil; and TransEmpregos, created by Márcia Rocha, the largest job platform for trans people in the country.[176]
Chilean movement
On April 22, 1973, a group of young travestis gathered in the Plaza de Armas in Santiago, holding the first protest of sexual diversity in the history of Chile.[177]
A key figure in the Chilean travesti movement and cultural scene is the poet Claudia Rodríguez, who began her activist career in the 1990s.[178][179]
Paraguayan movement
Paraguay is one of the most restrictive countries in the region with respect to the rights of transgender people.[180] The first demonstrations of travestis and trans women took place in the late 1990s and early 2000s, mainly to defend their paradas (the places where sex work is carried out) and to protest police mistreatment and murder of their peers.[92]
Yren Rotela is one of the leading figures of the Paraguayan movement for the rights of travesti, transgender and transsexual people, founding the Panambí association in 2009, which she chaired until 2017.[181][182] She also inaugurated Casa Diversa in 2019, which in addition to being a home, is a community center for sexual diversity.[182] When asked about her local references, she replied: "I can't forget the survivors of the dictatorship who taught me a lot: Liz Paola, Peter Balbuena, Carla. But above all, my murdered companions are always my great leaders, my greatest examples of struggle."[182]
Other active travesti activists today are Alejandra Grange, Fabu Olmedo and Reny Davenport.[182] At the international level, the main references of the movement are from Argentina, including Diana Sacayán, Lohana Berkins, Marlene Wayar, Marcela Romero, Diana Zurco, Camila Sosa Villada, Susy Shock and Alma Fernández.[182] In a 2020 interview with Mexican independent media Kaja Negra, Alejandra Grange —founder of the Transitar organization and the Radio Travesti program—stated:
For me it is very important to say that I am a travesti because it is a word that was born in the Latin American context that we are resignifying because it was a medical term, a man who dresses as a woman to achieve sexual satisfaction and all those things. But it is not that. For me, when I tell you that I am a travesti, I am telling you that this is resistance, for me this is happiness, it is struggle, being with my friends, it is a way of saying japiró to the system, [a
Guaraní expression of anger and rage] go to hell, because I can exist within all of this.[182]
Uruguayan movement
Uruguayan travesti activism emerged in the 1990s, during the
See also
- Feminist anthropology
- Feminist views on prostitution
- Feminist views on transgender topics
- History of cross-dressing
- HIV/AIDS in Latin America
- List of people killed for being transgender
- List of people with non-binary gender identities
- LGBT linguistics
- LGBT people in prison
- LGBT rights in the Americas
- LGBT stereotypes
- Outline of transgender topics
- Postfeminism
- Timeline of transgender history
- Trans bashing
- Transmedicalism
- Transgender health care
Footnotes
References
- ISBN 978-84-16491-02-5.
- ^ ISSN 2314-1174. Retrieved May 7, 2020.
- ^ ISBN 978-987-914-305-6. Retrieved June 10, 2021.
- ^ a b Friera, Silvina (January 4, 2020). "Marlene Wayar: "Somos otra manera de transitar la humanidad"" (in Spanish). Retrieved June 9, 2021.
- ^ Universitat de Barcelona. Retrieved May 7, 2020.
- ISSN 2525-4693.
- ISSN 1983-9294.
- ^ ISSN 1807-0310. Retrieved June 9, 2021.
- ^ Universitat Autònoma de Barcelona. Retrieved June 9, 2021.
- ISSN 2674-5704.
- S2CID 161103488.
- ISSN 2237-2660.
- ^ Fabris, Annateresa. "Disfarce e identidade: o corpo travestido" (PDF). encontro2014.sp.anpuh.org. Retrieved 2021-06-24.
- ^ S2CID 149579182. Retrieved June 9, 2021.
- Real Academia Española. Retrieved June 9, 2021.
- S2CID 14730442. Retrieved June 9, 2021.
- ISBN 978-1-4422-7552-2. Retrieved June 17, 2021.
- ^ Kulick, 1998, p. 5
- ^ "¿Es lo mismo ser una persona trans, transgénero, travesti, transexual o intersex/intersexual?" (in Spanish). Chautabú. Government of the City of Buenos Aires. Retrieved June 9, 2021.
- ^ "The Day Before the Fall". Apexart. Retrieved July 20, 2021.
- S2CID 9046161– via JSTOR.
- ^ S2CID 189017283. Archived from the original(PDF) on June 15, 2020. Retrieved June 9, 2021.
- ^ a b Fernández, 2004. p. 22
- ^ a b Fernández, 2004. p. 29
- ^ ISSN 1657-6357.
- ^ a b c Fernández, 2004. p. 23
- ^ Fernández, 2004. p. 31
- ISBN 978-147-800-264-2. Retrieved June 9, 2021.
- ^ a b Kulick, 1998, p. 231
- ^ S2CID 220279726.
- ^ a b Moira, Amara (August 7, 2017). "Travesti ou mulher trans: tem diferença?" (in Portuguese). Mídia NINJA. Retrieved June 12, 2021.
- ISBN 978-1472455482. Retrieved June 10, 2021.
- ISBN 978-184-277-891-3. Retrieved June 9, 2021.
- ^ Raíces Montero, ed., 2010. p. 61
- ^ a b c d Radi, Blas; Sardá-Chandiramani, Alejandra (2016). "Travesticide / transfemicide: Coordinates to think crimes against travestis and trans women in Argentina" (PDF). Buenos Aires: Gazette of the Gender Observatory of Argentina. Retrieved July 7, 2020.
- ^ a b Sousa Dias, Gisele (July 9, 2020). "Un proyecto de ley busca sumar una tercera opción a "masculino" y "femenino" en el DNI y fue duramente criticado" (in Spanish). Infobae. Retrieved June 9, 2021.
- ^ ISBN 978-081-664-312-7. Retrieved June 7, 2020.
- ^ a b c d e f Berkins, Lohana (October 2006). "Travestis: una identidad política". Villa Giardino, Córdoba: Work presented in the panel "Sexualidades contemporáneas" at the "VIII Jornadas Nacionales de Historia de las Mujeres" and at the "III Congreso Iberoamericano de Estudios de Género DiferenciaDesigualdad. Construirnos en la diversidad". Retrieved May 7, 2020.
- ^ Martínez, Juliana (January 29, 2020). "Travesti, una breve definición". Sentiido (in Spanish). Colombia. Retrieved June 14, 2021.
- ^ "Críticas en 'Viva la vida' por llamar "travesti" a La Veneno". La Vanguardia (in Spanish). November 9, 2020. Retrieved June 12, 2021.
- ISSN 2594-9004.
- ^ "Revista Reflexões" (in Brazilian Portuguese). Retrieved 2024-04-14.
- ^ Trentini, Tiago Benício (2023-01-03). "O Direito Achado na Rua : a luta do gueto pela densificação do reconhecimento". Faculdade de Direito da Universidade de Brasília .
- ^ "Maternidade transvestigênere: "Ser mãe me dá coragem para construir uma nova sociedade que não seja essa dominada pelo preconceito"". Vogue (in Brazilian Portuguese). 2022-09-23. Retrieved 2024-04-14.
- ^ Lima, Suome Matheus Vilela de (2022-12-01). "Multidões transviades: a encruzilhada de saberes, narrativas e localizações de gêneros". Faculdade de Ciências e Letras.
- ^ Correia, Mariama (2022-01-28). "Erika Hilton e a resistência transvestigênere no poder". Agência Pública (in Brazilian Portuguese). Retrieved 2024-04-14.
- ISSN 2594-8385.
- ^ "Resistência e identidade: por que elas preferem ser chamadas de travestis". www.uol.com.br (in Brazilian Portuguese). Retrieved 2024-04-14.
- Página/12(in Spanish). Retrieved June 11, 2021.
- ^ "Internan a Malva, la travesti más anciana del país". La Izquierda Diario (in Spanish). July 16, 2015. Retrieved June 11, 2021.
- ^ Alvado, María Alicia (October 23, 2020). "Publican el primer libro de fotografías que preserva la memoria trans" (in Spanish). Télam. Retrieved June 11, 2021.
- ^ a b c Fernández, 2004, p. 35
- ^ Alonso, Guillermo (20 December 2017). "Del gueto a 'Operación Triunfo': así se democratizó la palabra "maricón"". Icon. El País (in Spanish). Retrieved June 11, 2021.
- ^ Hernández, Vladimir (May 27, 2011). ""Putos peronistas": la lucha del homosexual pobre en Argentina" (in Spanish). BBC Mundo. Retrieved June 11, 2021.
- ^ ISSN 1515-2413. Retrieved June 11, 2021.
- ^ a b Aguirre, Osvaldo (August 30, 2019). "El Archivo de la Memoria Trans llega a la Web: 8000 imágenes para contar una lucha contra el desprecio". Clarín (in Spanish). Retrieved June 11, 2021.
- ^ a b Solís, Malva (2009). "Argot Carrilche". El Teje (in Spanish) (5). Buenos Aires. Archived from the original on June 9, 2021. Retrieved June 11, 2021.
- ^ a b c d Solís, Malva (2011). "Historiando el carnaval porteño". El Teje (in Spanish) (7). Centro Cultural Ricardo Rojas. Archived from the original on June 9, 2021. Retrieved June 11, 2021.
- ^ "Carnavales: Todavía quedan vestigios". Primera Plana (in Spanish). Máginas Ruinas. February 27, 1968. Retrieved June 11, 2021.
- ^ a b c d Vizgarra, Daniela (2009). "Tacos en las tablas". El Teje (in Spanish) (5). Buenos Aires: Centro Cultural Ricardo Rojas. Archived from the original on June 9, 2021. Retrieved June 11, 2021.
- ^ a b Evelyn (Jorge Pérez) (March 6, 2018). "Mi nombre Evelyn: mi historia para el Archivo de La Memoria Trans" (in Spanish). Archivo de la Memoria Trans on Facebook. Retrieved June 11, 2021.
- Página/12(in Spanish). Retrieved June 7, 2023.
- ^ Kulick, 1998, p. 73
- ^ Página/12(in Spanish). Retrieved June 7, 2021.
- ^ Pecoraro, Gustavo (November 1997). "Cris Miró: "Lo ideal, cuatro veces por día". Revista NX (in Spanish). Buenos Aires. pp. 13–15.
- ^ Universidad de Buenos Aires. 2011. Retrieved June 11, 2021.
- ^ Fernández, 2004. p. 38
- Página/12(in Spanish). Retrieved June 8, 2021.
- ^ a b "De la vida marginal al glamour de los teatros". Clarín (in Spanish). June 2, 1999. Retrieved June 8, 2021.
- ^ Sanguinetti, Gastón (June 1, 2021). "Vida, muerte y leyenda de Cris Miró: marcó un camino y triunfó como vedette en la Argentina". Infobae.
- Página/12(in Spanish). Retrieved June 29, 2020.
- ^ "Editorial (1)" (PDF). El Teje (in Spanish) (1). Buenos Aires: Centro Cultural Ricardo Rojas. November 2007. Archived from the original (PDF) on March 3, 2021. Retrieved June 3, 2020.
- ^ Martínez, Cecilia (September 24, 2019). "Cumple 35 años el Rojas, un centro cultural donde experimentar siempre fue la clave". La Nación (in Spanish). Retrieved June 16, 2021.
- ^ "El Teje, revista travesti". Buenos Aires: lavaca. December 10, 2007. Retrieved June 3, 2020.
- ^ ISSN 1983-2850. Retrieved June 2, 2020.)
{{cite journal}}
: CS1 maint: DOI inactive as of January 2024 (link - ^ Smink, Veronica (September 4, 2020). ""Es curioso que se peleen por quién recibe primero mi libro, cuando eternamente a las travestis nos han dicho que somos brutas, que no tenemos cultura"" (in Spanish). BBC Mundo. Archived from the original on September 23, 2020. Retrieved June 16, 2021.
- ^ Gómez, Andrés (March 13, 2021). "Camila Sosa: "El feminismo hoy también es un espacio de poder"". La Tercera (in Spanish). Retrieved June 14, 2021.
- ^ Maldonado, Noella (November 17, 2019). "Camila Sosa Villada y el año de "Las malas"". La Voz (in Spanish). Retrieved June 14, 2021.
- ^ a b Sousa Dias, Gisele (May 11, 2019). "A solas con la autora de "Las malas": "Es una novela hecha por una escritora, no por una prostituta"" (in Spanish). Infobae. Retrieved June 16, 2021.
- ^ Maldonado, Noella (May 29, 2021). ""Escándalo travesti": un espacio para la literatura trans". La Voz (in Spanish). Retrieved June 16, 2021.
- ^ Scherer, Fabiana (June 12, 2021). "El nuevo boom latinoamericano: las escritoras marcan el rumbo". La Nación (in Spanish). Retrieved June 16, 2021.
- ^ a b Sousa Dias, Gisele (March 8, 2020). "Sobrevivían con la prostitución y la "cuarentena total" las acorraló: cómo impacta el aislamiento en travestis y trans" (in Spanish). Infobae. Retrieved July 27, 2021.
- ^ Murray, Ross (April 4, 2014). "GLAAD Global Voices: This transgender star paved the way for Argentinians like her". GLAAD. Archived from the original on September 5, 2018. Retrieved July 27, 2021.
- ^ "Flor de la V compartió una foto de su adolescencia y reflexionó sobre la identidad de género: "Soy travesti de pura cepa"" (in Spanish). Infobae. 2 March 2021. Retrieved 13 June 2021.
- ^ a b c Kulick, 1998, p. 6
- ^ a b c Kulick, 1998, p. 7
- ^ "Fotos: Retrato de la escena travesti de São Paulo en los setenta". El País (in Spanish). February 17, 2020. Retrieved July 25, 2021.
- ^ S.A, Priberam Informática. "traveca". Dicionário Priberam (in Brazilian Portuguese). Retrieved 2021-08-24.
- ^ "BBB: Por que o termo "traveco" é transfóbico e não deve ser usado". Revista Fórum (in Brazilian Portuguese). 2022-01-21. Retrieved 2023-01-27.
- ^ a b Moraes, Fabiana (July 13, 2021). "Transexuais e travestis não são invisíveis: são apagadas". The Intercept (in Portuguese). Retrieved July 25, 2021.
- ^ a b c Transpasando memorias: Memoria, historia y proceso de organización del colectivo trans en Paraguay (PDF) (in Spanish). Asunción: Panambí, Asociación de Travestis, Transexuales y Transgéneros. September 2017. Retrieved 2 July 2020.
- ^ Benítez, Aldo; Ferreira, Marcia (February 4, 2016). "Caso Palmieri: historia de muerte y persecución". ABC (in Spanish). Asunción. Retrieved September 9, 2020.
- ^ Falabella, Augsten, Recalde & Orué Pozzo, 2017. p. 69
- ^ Falabella, Augsten, Recalde & Orué Pozzo, 2017. p. 64
- ^ Falabella, Augsten, Recalde & Orué Pozzo, 2017. p. 70
- ^ Falabella, Augsten, Recalde & Orué Pozzo, 2017. p. 71
- ^ "Calles de Montevideo: Homenaje a personalidades afrouruguayas y LGBTQ+". El Popular (in Spanish). Retrieved 2023-12-03.
- ^ Luc Loren, Joss Jaycoff (June 24, 2021). TRAVESTIS GENDERFLUID - MÁS ALLÁ DE LO BINARIO (ep.3) (video) (in Spanish). YouTube. Event occurs at 12:57. Archived from the original on 2021-12-12. Retrieved July 28, 2021.
- ^ Aranda Millán, Germán (July 3, 2021). "Samantha Hudson: "Está bien que la gente vea que los travestis no nacemos por la noche"". Eldiario.es.
- ^ Fernández, 2004. p. 39
- ^ a b c Fernández, 2004. p. 40
- ^ Fernández, 2004. p. 58
- ^ a b Kulick, 1998, p. 230
- ^ Fernández, 2004, p. 59
- ^ Fernández, 2004. p. 41
- ^ Fernández, 2004. p. 43
- S2CID 893924.
- ^ Madrigal-Borloz, Victor (November 10, 2019). "The Australian media's portrayal of trans people is a betrayal of their human rights". The Guardian. Retrieved July 25, 2021.
- ^ a b Fernández, 2004, p. 52
- ^ Fernández, 2004, p. 50
- ^ Fernández, 2004, p. 54
- ^ Kulick, 1998, p. 8
- ^ Kulick, 1998, p. 227
- ^ Kulick, 1998, p. 229
- ^ Kulick, 1998, p. 233
- S2CID 150209843. Retrieved June 28, 2020.
- ISSN 1853-1326. Retrieved June 28, 2020.
- S2CID 240117287. Retrieved June 28, 2020.
- ^ "Marlene Wayar: "Todas las travestis tenemos un cementerio en la cabeza"" (in Spanish). Buenos Aires: FM En Tránsito. Cooperativa para la Comunicación Social. November 16, 2018. Retrieved July 5, 2020.
- ^ a b c d e f g h i La revolución de las Mariposas: A diez años de La Gesta del Nombre Propio (PDF) (in Spanish). Ministerio Público de la Defensa de la Ciudad de Buenos Aires. March 2017. Retrieved July 11, 2021.
- ^ Torchia, Franco (May 1, 2019). "Cuerpos que no importan: el silenciado genocidio travesti-trans" (in Spanish). Infobae. Retrieved May 12, 2020.
- Universidad Nacional de Tres de Febrero: 5–35. Retrieved May 12, 2020.
- ^ Informe sobre el acceso a los derechos económicos, sociales y culturales de la población trans en Latinoamérica y el Caribe (PDF) (in Spanish). REDLACTRANS. December 2014. Retrieved July 7, 2020.
- ^ "Brasil violento: asesinan a 80 travestis y trans en el primer semestre del año". Clarín (in Spanish). July 8, 2021. Retrieved July 25, 2021.
- ^ a b Rupp, Isadora (November 12, 2020). "Brasil, el país más tránsfobo del mundo, bate su récord de candidaturas de personas trans". El País (in Spanish). Retrieved July 25, 2021.
- ^ Veiga, Edison (July 1, 2021). "O que faz o Brasil ser líder em violência contra pessoas trans" (in Portuguese). Deutsche Welle. Retrieved July 25, 2021.
- ^ "Transfemicidios, travesticidios y femicidios trans" (in Spanish). Ministry of Justice and Human Rights of Argentina. March 14, 2018. Archived from the original on July 5, 2020. Retrieved September 28, 2020.
- ^ Robles, Micaela (June 29, 2018). "¿Qué significa el término "travesticidio"?" (in Spanish). Filo.news. Retrieved July 4, 2020.
- ^ a b Akahatá, Agrupacion Nacional Putos Peronistas, Cooperativa de Trabajo La Paquito, Abogados y abogadas del NOA en Derechos Humanos y Estudios Sociales (ANDHES), Arte Trans, Asociación de Lucha por la Identidad Travesti y Transexual (ALITT), Asociación de Travestis Transexuales y Transgéneros de Argentina (ATTTA), Bachiller Popular Mocha Celis, Centros de Estudios Legales y Sociales (CELS), Colectiva Lohana Berkins, Colectivo de Investigación y Acción Jurídica (CIAJ), Colectivo para la Diversidad (COPADI), Comisión de Familiares y Compañerxs de Justicia por Diana Sacayán- Basta de Travesticidios, Conurbanos por la Diversidad, Frente Florida, Frente TLGB, La Cámpora Diversa, Lesbianas y Feministas por la descriminalización del aborto, Movimiento Antidiscriminatorio de Liberación (MAL), Observatorio de Violencia de Género de la Defensoría del Pueblo de la provincia de Buenos Aires, OTRANS, Personas Trans Autoconvocadas de Argentina (October 2016). "Situación de los derechos humanos de las travestis y trans en la Argentina" (PDF) (in Spanish). Retrieved July 4, 2020.
{{cite web}}
: CS1 maint: multiple names: authors list (link) - ^ "Travesticidio de Amancay Diana Sacayán. Documento de buenas prácticas de intervención fiscal" (PDF) (in Spanish). Unidad Fiscal Especializada de Violencia contra las Mujeres (UFEM). Ministerio Público Fiscal. 2020. Retrieved June 14, 2021.
- ^ Fernández, 2004, p. 79
- ^ Fernández, 2004, p. 80
- ^ Kulick, 1998. p. 179
- ^ Fernández, 2004, p. 88
- ^ Fernández, 2004, p. 78
- Universidad de la República. Retrieved June 11, 2021.
- ^ Fernández, 2004. p. 97
- ^ Falabella, Augsten, Recalde & Orué Pozzo, 2017. p. 99
- ^ Falabella, Augsten, Recalde & Orué Pozzo, 2017. p. 13
- ^ a b c Falabella, Augsten, Recalde & Orué Pozzo, 2017. p. 117
- ^ a b Falabella, Augsten, Recalde & Orué Pozzo, 2017. p. 118
- S2CID 27337503.
- ^ S2CID 3718607. Retrieved May 20, 2020.
- ^ Gelós, Natalia (May 23, 2017). "Un libro clave para saber cómo viven travestis y trans en Ciudad de Buenos Aires" (in Spanish). Agencia Presentes. Retrieved September 28, 2020.
- ^ a b c Butierrez, Marce (April 19, 2021). "Mujer se nace: Karina Urbina y el activismo transexual de los años 90" (in Spanish). Moléculas Malucas. Retrieved June 15, 2021.
- ^ Bellucci, Mabel (December 16, 2015). "Entrevista a María Belén Correa: Nos volvimos activistas sin darnos cuenta". Revista Furias (in Spanish). Retrieved June 12, 2021.
- ^ Página/12(in Spanish). Retrieved June 29, 2020.
- ^ Universidad de Buenos Aires. Retrieved June 2, 2020.
- ISSN 0251-3552.
- ^ a b c Bellucci, Mabel (March 1, 2019). ""Acá está Lohana. Díganle en la cara lo que piensan"" (in Spanish). Latfem. Retrieved July 3, 2020.
- ^ López, Analía Daniela (November 15, 2013). "Lohana Berkins: "Se cimentó un feminismo que todavía es muy difícil de correr"" (in Spanish). Revista Furias. Retrieved March 11, 2019.
- Universidad Nacional de San Martín. Retrieved March 12, 2019.
- Página/12(in Spanish). Retrieved June 13, 2021.
- ^ a b Jones, Daniel (November 2008). "Entrevista con Lohana Berkins" (PDF) (in Spanish). Centro Latino-Americano em Sexualidade e Direitos Humanos (CLAM). Retrieved June 12, 2021.
- ^ ISSN 2154-4794. Retrieved July 3, 2020.
- ^ "Murió Mariela Muñoz, la primera transexual en conquistar un DNI femenino". Clarín (in Spanish). May 7, 2017.
- ^ "Ley integral para las personas trans" (in Spanish). Proposed legislation. File 4522-D-2018. Buenos Aires: Cámara de Diputados de la Nación. July 31, 2018. Retrieved June 15, 2021.
{{cite web}}
: CS1 maint: others (link) - ^ Pitchon, Allie (June 27, 2018). "Transgender Rights in Argentina: A Story of Progress, Turbulence, and Contradictions". The Bubble. Retrieved April 3, 2019.
- ^ Schmall, Emily (May 24, 2012). "Transgender Advocates Hail Law Easing Rules in Argentina". The New York Times. Retrieved April 3, 2019.
- Washington Post. 9 May 2012. Archived from the originalon August 7, 2018. Retrieved 17 September 2017.
- Página/12(in Spanish). Retrieved June 15, 2021.
- ^ "Casi 9.400 personas trans hicieron el cambio en el DNI" (in Spanish). Télam. May 10, 2021. Retrieved June 15, 2021.
- Página/12. Retrieved June 15, 2021.
- ^ Página/12(in Spanish). Retrieved June 15, 2021.
- Buenos Aires Times. July 21, 2021. Retrieved July 21, 2021.
- ^ "Argentina introduces new ID cards for non-binary people". BBC. July 21, 2021. Retrieved July 21, 2021.
- ^ Saldivia Menajovsky, Laura (July 22, 2021). "Los límites de la "X" en los documentos de identidad" (in Spanish). Infobae. Retrieved July 25, 2021.
- ^ Máscolo, Tomás (July 21, 2021). "Voces críticas. No somos una X" (in Spanish). La Izquierda Diario. Retrieved July 25, 2021.
- Página/12(in Spanish).
- ^ "LEY DE PROMOCIÓN DEL ACCESO AL EMPLEO FORMAL PARA PERSONAS TRAVESTIS, TRANSEXUALES Y TRANSGÉNERO "DIANA SACAYÁN - LOHANA BERKINS"". Boletín Oficial de la República Argentina (in Spanish). July 8, 2021. Retrieved July 21, 2021.
- ^ ISSN 1809-4449.
- ISSN 1984-6487.
- ^ ISBN 978-0521536080. Retrieved July 31, 2021.
- ^ Truong, Kevin (August 9, 2016). "LGBTQ Activists in Brazil Use Social Media to Spread Awareness, Acceptance". NBC News. Retrieved July 25, 2021.
- ^ "A pasos lentos, personas transgénero ingresan al mercado laboral en Brasil" (in Spanish). Infobae. July 20, 2021. Retrieved July 25, 2021.
- ^ Robles, Víctor Hugo (April 22, 2019). "Cuando las travestis chilenas tomaron las calles por primera vez" (in Spanish). Agencia Presentes. Retrieved May 9, 2020.
- ^ Cabrera, Pili (February 20, 2017). "Soy Claudia Rodríguez, activista, travesti, pobre y resentida" (in Spanish). Agencia Presentes. Retrieved May 30, 2020.
- ^ Pierce, Joseph M. (4 July 2019). "Vengo a hablar de política". Revista Anfibia (in Spanish). National University of General San Martín. Retrieved May 30, 2020.
- ^ Verdile, Laura (September 20, 2018). "Ley de Identidad de Género en Sudamérica: ¿cuál es la situación en cada país?" (in Spanish). La Primera Piedra. Retrieved July 1, 2020.
- ^ "Yren Rotela, la portavoz de las personas trans que convoca al #8M" (in Spanish). Agencia Presentes. February 22, 2017. Retrieved July 1, 2020.
- ^ a b c d e f Flores Allende, Norma (April 28, 2020). "Sacudir al [cis]tema: las acciones de mujeres trans y travestis de Paraguay" (in Spanish). Mexico: Kaja Negra. Retrieved July 1, 2020.
- ^ a b c d e Sempol, Diego; Pankievich, Karina (January 4, 2020). "Los 90 en clave trans". Lento. La Diaria (in Spanish). Archived from the original on March 23, 2020. Retrieved May 29, 2020.
Bibliography
- Falabella, Florencia; Augsten, Erwing; Recalde, Lorena; Orué Pozzo, Aníbal (2017). Mujeres trans y ciudadanía sexual. Derechos de salud y educación (PDF) (in Spanish). Centro de Estudios Rurales (CERI), Consejo Nacional de Ciencia y Tecnología (CONACYT). Asunción: Arandurã. ISBN 978-999-675-379-4. Retrieved June 9, 2021.
- Bertolini, Lara María (2020). Soberanía travesti: una identidad argentina (in Spanish). Buenos Aires: Acercandonos Cultura. ISBN 978-987-4400-55-0.
- Fernández, Josefina (2004). Cuerpos desobedientes: travestismo e identidad de género (in Spanish). Buenos Aires: Edhasa. ISBN 950-9009-16-4.
- Fernández, Josefina (2020). La Berkins: Una combatiente de frontera (in Spanish). Buenos Aires: Editorial Sudamericana. ISBN 978-950-076-392-9.
- ISBN 978-022-646-099-4.
- Raíces Montero, Jorge Horacio, ed. (2015). Un cuerpo, mil sexos: intersexualidades. Fichas para el siglo XXI (in Spanish). Buenos Aires: Topía Editorial. ISBN 978-987-118-542-9. Retrieved June 9, 2021.
External links
- Bachillerato Popular Travesti-Trans Mocha Celis (in Spanish), Argentine organization.
- Asociación de Travestis, Transexuales y Transgéneros de Argentina (ATTTA) (in Spanish), Argentine organization.
- Panambí: Asociación de Travestis, Transexuales y Transgéneros (in Spanish), Paraguayan organization.
- El Teje (in Spanish), travesti periodical
- Transitar (in Spanish), Paraguayan organization.