Travesti Temel Açıklaması
Travesti Temel Açıklaması
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Bu tür ağırlıklar da bedenî açıdan erkek olan transseksüellerde ekseri elan çokça başüstüneğundan, trans sap ve trans hanımlarda yaşanan tipik gelişimler farklı olmaktadır:
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Este tipo bile embarazo es muy poco probable, ya que los espermatozoides no sobreviven más de media hora fuera del cuerpo. Si bien los sanos nadan a una velocidad de rahatsız 5 mm por minuto, solo sobreviven durante un período bile tiempo limitado (rahatsız cinco díbirli en los genitales bile las mujeres).
Informed by Judith Butler's ideas and queer theory, recent scholarship analyzes travestis as a demonstration of the performative character of gender, claiming that their identities are in a permanent process of construction that enters into dispute with gender binarism.
Bu onların ihtiyaçlarını aileleri ve toplulukları, cinsî afiyet ve üreme sağlamlığı ve başarılı yaşlanma bentlamında ele buyurmak demeına gelir. Ne faktörlerin esneklikle ilişkili olduğunu ve işleyen bir şekilde kesinlikle desteklenebileceğini henüz bol anlamak midein tetkikat kuruluşlması gerekmektedir.
Almanya’da 1980ler’bile öne atık almaşık fehva da “trans etiket” kavramıdır. Bu fehva, 1990 seneından itibaren, kesinkes elan kapsamlı bir fehva olan “trans eşeysel”in doğmasına zemin hazırlamıştır. Trans eşeysel, bir anlamda anadan doğma mevla evetğu cinsiyetine ayak uyduramayan insanoğlu karınin üst periton olarak kullanılırken başka fehvaıyla bu mazmun kendisini dü cinsiyetin beyninde hisseden, yani kendini %100 avrat veya kişi olarak nitelendiremeyen bireyler bâtınin kullanılmaktaydı.
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After a long period of criminalization, "sexual deviations" became an object of study in the medical and sexual sciences, which established the different forms of deviation.[25] In a first period, between 1870 and 1920, a large amount of research was produced about people who cross-dressed or wished to adopt the role assigned to the opposite sex.[25] In 1910, the renowned German sexologist Magnus Hirschfeld used the term transvestite (travesti in Spanish and Portuguese), in his text Transvestites: The Erotic Drive to Cross-Dress (German: Die Transvestiten: ein Untersuchung über den erotischen Verkleidungstrieb), to describe "people who feel a compulsion to wear clothes of the opposite sex" and rejected the idea that they were a variant of homosexuality, which at that time was a very widespread conception within sexology.[26][27] Between 1920 and 1950, the terms transvestism and eonism were incorporated into the scientific literature, although generally these reports only supplemented those of previous years.[28] During the 1950s the term transsexual—first used by American sexologist David Oliver Cauldwell—gained relevance at the same time that sexual identity clinics and sex change surgery emerged.
لارا شيميل عربية اسطنبول محترفة مساج وجميع انواع السكس
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The use of the term travesti meaning cross-dresser was already common in French in the early 19th century,[14] from where it was imported into Portuguese, with the same meaning.[15] It precedes that of "transgender" in the region and its differentiation from the notions of "transsexual" and "trans woman" is complex and emanet vary depending on the context, ranging from considering it a regional equivalent to a unique identity.[5][16] The original use of the word refers to the act of cross-dressing,[17] and became extended in the 1960s to refer to individuals who dressed as women birli a performance or in their day-to-day lives.[18] However, travestis not only choose to 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 genitals nor considering themselves birli women.
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[63] This little-documented phenomenon known bey the "travesti carnival movement" marked a milestone in the parades of the 1960s and 1970s, and had the participation of make-up artists, costume designers and choreographers from Buenos Aires' revue theatrical scene, all of them maricones.[note 1][63][27] A 1968 Primera Plana article on the Carnival of Buenos Travesti Aires reported: "Those who resist disappearing are travestis, who began by exaggerating their feminine charms and have ended up in a dangerous refinement. Wigs and çağcıl cosmetics turned them into suggestive stars, whose sexual identity was no longer so simple to grasp."[64] In 2011, Solís reflected on the importance of Carnival celebrations for travestis: "I think to myself, that the leitmotif of the travestis who integrated the murgas was to bring out from the bottom of their soul their repressed self of the rest of the year. Everyone saw them and applauded them, but could not understand that behind that bright facade there was a desire, the desire to be recognized and accepted in order to live in freedom."[63]