Detaylar, Kurgu ve Travesti
Detaylar, Kurgu ve Travesti
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The strong stigmatization towards travestis and the sex work that they carry out generally conditions the service they receive from medical personnel.[143] Fear of rejection by health workers often leads them to self-medicate and to attend health institutions when conditions or diseases are already at very advanced levels.[144] Due to the strong stereotype towards travestis in relation to prostitution and HIV, they are usually automatically referred to HIV/AIDS centers every time they attend a medical center, ignoring their other health needs.[145][146] Even though the high prevalence of HIV/AIDS in travestis is real, it stems from a process of social exclusion that "ends up incarnating in travesti bodies and confirming the stereotype.
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[187] Writing for La Diaria in 2020, Diego Sempol and Karina Pankievich pointed out that "the debates on the [Ley Integral para Personas Trans] were written in stone in the social imaginary and formatted trans memories in the public sphere," leading to the appearance of a series of testimonies that "broke a prolonged silence that put into discussion the recent Uruguayan past and the official accounts of state violence [during the civic-military dictatorship]".[187]
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[116] Among the research based on participant observation, French anthropologist Annick Prieur özgü been considered a pioneer for her 1998 ethnography on the travesti community from the suburbs of Mexico City, in which she argued that they reproduce their society's gender binarism.[9][2] Brazilian researchers Neuza Maria bile Oliveira and Hélio Silva—considered the founders of the ethnography about the daily life of Brazilian travestis—also aligned themselves in this view, as did the latter's follower Marcelo José Oliveira.[2] Despite these authors' intention of increasing academic visibility to travestis, they have been widely criticized by their successors for using male pronouns when referring to them.[2]
[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 not 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 bey one of the many worldwide identities that are neither male or female, alongside the yimpininni of the Tiwi people in Australia, kakım well kakım fa'afafine in Samoa, two spirit in copyright and the United States and hijra in Bangladesh, India and Pakistan.[113]
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