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In Spain, the term was used in a similar way during the Franco era, but it was replaced with the advent of the medical biçim of transsexuality in the late 1980s and early 1990s, in order to rule out negative stereotypes.[1] The arrival of these concepts occurred later in Latin America than in Europe, so the concept of travesti lasted, with various connotations.
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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".[2] Faced with the phenomenon, researchers have generally proposed one of three hypotheses: that travestis constitute a third gender, that travestis reinforce one of the only two genders available in their society (masculine or feminine), or the perspective of authors who argue that travestis challenge the notion of binarism, but "far from being their proposal that of supernumerary or multiple genders, what they do seek is the deconstruction of the category of gender itself.
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Arguing that transgenderism never occurs in a "natural" or arbitrary form, Kulick shows how it is created in specific social contexts and assumes specific social forms.
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Bu kırda, Travesti çeşitli alanlarda öne çıhun ve dünyaca maruf travesti ve eşcinsel bireylerin başarılarına odaklanacağız. Sanat ve Sefahat Dünyası Laverne Cox: Amerikalı aktris ve LGBT hakları
Critically developing upon these early works through the use of ethnomethodology, Kulick studied the travesti population of Salvador, Bahia and placed their social stigmatization within the larger context of class and racial inequalities.[2][117] Kulick's conclusions are far removed from later postmodern positions, birli he argued that the travesti identity is configured from conservative social structures.[2] The author proposed an alternative position, suggesting that travestis base their identity hamiş on anatomical sex differences, but rather on sexual orientation, identifying themselves as a subtype of gay men.[9][118] He used the term "not-men" to refer to travestis, claiming he chose it: "partly for want of a culturally elaborated label and partly to foreground my conviction that the gender system that makes it possible for travestis to emerge and make sense is one that is massively oriented towards, if derece determined by, male subjectivity, male desire, and male pleasure, kakım those are culturally elaborated in Brazil.
[106] In 1998, Kulick argued that: "Travestis may well be considered to be a 'third,' in some of the senses in which Marjorie Garber uses that term, but they are derece a third that is situated outside or beyond a gendered binary."[108] Writing for The Guardian in 2019, Victor Madrigal-Borloz listed the travesti people from Brazil and Argentina birli one of the many worldwide identities that are neither male or female, alongside the yimpininni of the Tiwi people in Australia, as well as fa'afafine in Samoa, two spirit in copyright and the United States and hijra in Bangladesh, India and Pakistan.[113]
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