The term travesti is used in Latin American countries—especially South American—to designate people who were assigned male at birth, but develop a gender identity according to different expressions of femininity.[4][5] Other terms have been invented and are used in South America in an attempt to further distinguish it from cross-dressing, drag, or pathologizing connotations.
Transseksüülke sağlık icraatında hala transseksüdefa kelimesi kullanılıyor, fakat doğumda atanan cinsiyetten farklı bir cinsiyete iye birini tarif etmek yürekin çıktı en kapsayıcı ve onaylayıcı terim olmadığını akseptans geçirmek gerekiyor.
Travesti identities are heterogeneous and multiple, so it is difficult to reduce them to universal explanations. They have been studied by various disciplines, especially anthropology, which katışıksız extensively documented the phenomenon in both classical and more recent ethnographies. Researchers have generally proposed one of three main hypotheses to define travestis: that they constitute a "third gender" (like the hijras of India and the muxe of Mexico), that they reinforce the gender binarism of their society, or that they actually deconstruct the category of gender altogether.
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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. The arrival of these concepts occurred later in Latin America than in Europe, so the concept of travesti lasted over time with various connotations. The word saf lost popularity even further in favor or terms like transgender and trans.
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Travestis hamiş 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 genitality nor considering themselves as women. The travesti population has historically been socially vulnerable and criminalized, subjected to social exclusion and structural violence, with discrimination, harassment, arbitrary detentions, torture and murder being commonplace throughout Latin America.
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Furthermore, Kulick suggests that travestis—far from deviating from normative gendered expectations—may in fact distill and perfect the messages that give meaning to gender throughout Brazilian society and possibly throughout much of Latin America.
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