Suchergebnisse

Resumo. Este artigo analisa possibilidades de purificação que visam superar a exclusão simbólica de travestis e transexuais do espectro de inteligibilidade do humano, uma vez que essas pessoas vivem e manifestam socialmente uma ruptura com a matriz heterossexual. A partir de observações etnográficas de encontros do movimento LGBT e específicos de travestis e transexuais no Brasil, assim como de entrevistas com travestis e transexuais que são consideradas como lideranças dentro do movimento, são abordados dois caminhos de purificação da diferença que se mostraram mais relevantes: a medicalização e a politização das identidades "travesti" e "transexual". Além disso, destaca-se uma possibilidade menor de relativa purificação que passa pelo uso do glamour como meio de superação das adversidades. Palavras-chave: travesti; transexual; medicalização; militância; purificaçãoLa (im)posible pureza: medicalización y militancia en las experiencias de travestis y transexualesResumen. Este artículo discute estrategias de purificación orientadas a superar la exclusión simbólica de travestis y transexuales del espectro de inteligibilidad de lo humano, al romper con la matriz heterosexual. A partir de la observación etnográfica de encuentros del movimiento LGBT, y en particular, de travestis y transexuales en el Brasil, así como de entrevistas a travestis y transexuales consideradas líderes de ese movimiento, se abordan dos caminos de purificación de la diferencia que se han mostrado como más relevantes: la medicalización y la politización de las identidades "travesti" y "transexual". Se destaca, además, otra posibilidad de purificación relativa, que pasaría por el glamour como medio de superación de las adversidades.Palabras clave: travesti; transexual; medicalización; militancia; purificaciónThe (im)possible purity: medicalization and activism in travesti and transsexual experienceAbstract. This article discusses strategies of purification to overcome the symbolic exclusion of travestis and transsexuals from the spectrum of human intelligibility, as they break hetero-sexual matrix. Based on ethnographic observation conducted at LGBT movement and–particularly–trans movement meetings in Brazil, as well as interviews with self-identified travesti and transsexual activists, two purification paths considered most relevant are analyzed: the medicalization and politicization of "trans" identities. Additionally, a third possibility of relative purification is highlighted: glamour as a way of overcoming adversity. Keywords: travesti; transsexual; medicalization; activism; purification

In pre-colonial Peru the distinctions between male and female were far more flexible than they are today. A traditional travesti or transgender/transvestite identity and culture existed and played an important role in Andean religion and society. Colonial and subsequently development influences suppressed these identities and communities, although the Peruvian travesti remained. In contemporary Peru travestis face violence from the public and police, as well as economic exclusion and discrimination by health services. Travestis have assimilated the worst of both gender roles. Sometimes they are seen as male and thus fair game for violence from the police. However, they have also assumed some aspects of the stereotypical 'hysterical' woman, such as body transformation even at the cost of their health, choosing macho and possibly violent partners, and passivity in sex. Travestis need a new kind of post-feminism to enable them to make active choices about which genders they wish to claim, and to live out their chosen genders in ways that validate themselves. Rights are needed for all people to choose and transit between gender identities whether male, female, or a combination of the two. (IDS Bull/GIGA)

This essay considers the stories of Blaccucini and Ángel Daniel, two Black transgender drag performers from Cuba, and dwells on the relationship they imagine between their work as performers and their subjectivities as trans people. The author situates these narratives within queer Cuban and Caribbean studies, noticing the ways they push back against renderings of gender and sexuality as inherently distinct categories. Instead, for these artist-thinkers, trans subjectivity is informed by various experiences related to gender, sexuality, race, class, and geography. The essay offers some possibilities for greater nuance in accounts of sexual subjectivity in Cuba and the Caribbean and locates the stakes of these discussions in broader transnational LGBT rights discourses.

Network interventions and the role of the multiprofessional team in the prevention of LGBT youth suicide ; A negação dos direitos humanos de Lésbica, Gay, Bissexual, Travesti, Transexual (LGBT) e a não oferta de recursos fundamentais a dignidade dessas pessoas resulta no LGBTcídio, fenômeno que não se limita às mortes de pessoas LGBTs, mas que produz o indeferimento a vida dessas pessoas em sociedade. A intolerância disseminada demanda de ações do poder legislativo e mudanças de concepções dos atores sociais que compõem as redes sociais.1

'Brazilian 'Travesti' Migrations offers a rich and nuanced analysis of the cultures of travestis in Rio de Janeiro and Barcelona. Emerging from a feminist ethics and paying particular attention to embodiment and aesthetics, it tells a moving and often heroic story of gender diverse lives, loves and bodies. This is a wonderful addition to sexuality and gender research.' --Sally Hines, Associate Professor of Sociology and Gender Studies, University of Leeds, UK. 'Vartabedian's fascinating ethnographic account reveals not only how some performances of femininity are valued more than others, but how these performances are simultaneously a way of enacting exoticized versions of Brazilianness. Importantly, she showcases the limitations of eurocentric sex/gender taxonomies for accommodating travesti ways of being and suggests that transgender studies further work to do if it is to interpret travesti lives without doing epistemological violence to them.' --Susan Stryker, Associate Professor of Gender and Women's Studies, University of Arizona, USA, and co-editor, TSQ: Transgender Studies Quarterly This book analyses the embodied and spatial experiences of Brazilian travesti sex workers who cross both, gender and (trans)national borders. Based on a multi-sited ethnography, it explores travestis' bodily transformations, their involvement in sex work, and the transnational migrations to Europe that many make. This engaging account combines rich ethnographic research with incisive analysis that draws on feminist and trans studies, queer theory (and its critiques), social and queer geography research, sex work and trans migration studies. It will appeal to students and scholars of migration, gender, sexuality and transgender issues. Julieta Vartabedian is a researcher at the Department of Sociology at the University of Cambridge, UK. In her work she combines gender studies, feminist theory, ethnographic and embodiment research. Her articles have been published in Qualitative Research and Sexualities.--

This article addresses the coherencies linking subjectivity, power, and gender in the Austrian performance art of the late 1960s. It focuses especially on cross-dressing, that is, on performative gender-switching. Based on the confrontation of two exemplary works by Günter Brus and valie export , the following questions are crucial to this study: What kind of subjectivity is negotiated through this identification with "the other"? Furthermore, what type of role-playing challenges traditional sexual power relations and, finally, what differences result from the opposing approaches of the two artists?

This article focuses on what we call, following Argentinean thinker and activist Lohana Berkins, travar el saber. Travar el saber is travesti theorising; rooted in Berkins's conceptualisation of travesti as a political identity, it works to understand, question, and transform the tenets and practices that uphold and reproduce exclusionary dynamics. Our analysis draws on efforts taking place at the Bachillerato Popular Travesti y Trans Mocha Celis, the first high school created to meet the needs of travesti and trans students in Buenos Aires. The school seeks to create a travesti‐centred transformative educational framework and praxis.

Intro -- Contents -- Preface -- Introduction -- 1. Through Pleasures and Pain -- 2. Laws of the Hillside -- 3. Northeastern Hinterlands -- 4. Queer Kids and the Favela Closet -- 5. Encountering Demons and Deities -- 6. Roman Slavery -- 7. As If There Is No Tomorrow -- Epilogue -- Acknowledgments -- Notes -- References -- Index.

Since 2010, legal gains for LGBTQI communities in Latin America have exposed the contradictions of inclusion under a rights-based approach to sexual citizenship. Expanding neoliberal economies and multicultural incorporation has yet to resolve persistent inequalities or ongoing gender-based violence, in particular for trans and travesti populations in the region. Rather than depend on the symbolic and material protections of the state, however, many trans and travesti activists, artists, and performers argue that since the state is interested in normalizing sexual relations and gendered identities through legal recognition, it cannot be a source of identification, safety, or freedom. Focusing on recent work by Susy Shock (Argentina) and Claudia Rodríguez (Chile), this article demonstrates that "monstering" (to monster) has become a crucial form of epistemological resistance to neoliberal politics of inclusion and recognition in Latin America and of opening up new possibilities of imagining collective belonging. ResumenLos avances logrados desde el 2010 para las comunidades LGTBQI en América Latina han descubierto las contradicciones inherentes de la inclusión dentro de un marco legal de derechos en relación con la ciudadanía sexual. Ni las economías neoliberales expansionistas ni la incorporación multicultural han resuelto las inequidades persistentes o la continua violencia de género, en particular para las poblaciones trans y travesti en la región. En vez de depender de la protección simbólica o material del estado, sin embargo, muchas activistas y artistas trans y travesti afirman que siendo que el interés del estado reside en normalizar las relaciones sexuales y las identidades de género a través del reconocimiento legal, el mismo estado no puede ser fuente de identificación, seguridad o libertad para ellas. Enfocándose en trabajo reciente de Susy Shock (Argentina) y Claudia Rodríguez (Chile), este artículo demuestra que "monstruosiarse" (volverse monstruo) comprende una forma importante de resistencia epistémica a las políticas neoliberales de inclusión y reconocimiento en América Latina, así como una apertura hacia nuevas posibilidades de imaginar la pertenencia colectiva.

Abstract
This article reviews the immediate travesti critique of the Argentine Gender Identity Law (law 26,743) in May 2012. Based on what was developed by Marlene Wayar, as an example of sudaca criticism and internal blasphemy, the travesti critique points out that the law does not recognize the specificity of the transvestite identity or its patent inequality, and it reintroduces the binary man/woman categories because it is capable of sanctioning only on the basis of a general population and within a liberal framework of state recognition. In this article the travesti critique of the Gender Identity Law is taken up to indicate a terrain of interrogations and challenges where the law becomes an instance of politicization, that is, where it becomes a field of strategic action and agency, but also a social tool and an instance of resistance, rejoinder, and reply.

In this dramatic and compelling narrative, anthropologist Don Kulick follows the lives of a group of transgendered prostitutes (called travestis in Portuguese) in the Brazilian city Salvador. Travestis are males who, often beginning at ages as young as ten, adopt female names, clothing styles, hairstyles, and linguistic pronouns. More dramatically, they ingest massive doses of female hormones and inject up to twenty liters of industrial silicone into their bodies to create breasts, wide hips, and large thighs and buttocks. Despite such irreversible physiological changes, virtually no travesti