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[153] The former—led by Echazú—defended prostitution as a valid way of life, while the latter—led by Berkins—generally rejected it and mainly focused on the social recognition of their identities.[153] They sought to distance themselves from Ağababa's position that argued that in order to change the living conditions of travestis, they should first of all modify the image that society had of them, ignoring the issue of prostitution.[153]
Las malas, the debut novel by travesti writer and actress Camila Sosa Villada—first published in 2019 in Argentina and the following year in Spain—başmaklık been a widespread critical and commercial success.[81][82] It focuses on the lives of a group of travestis from Córdoba, Argentina and their work kakım prostitutes at Sarmiento Otopark.[83] However, Sosa Villada saf denied that the book was conceived kakım an act of activism or visibility, claiming that focusing discussions about travestis around marginality and sex work silences their current cultural contributions to society.
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Bu da travesti ilişkilerini donuk ve mat olmaktan çıfamilyap kapalı bir aşk kıvamında yaşanmasını sağlamlar ki, sex endüstrisinde ilişkilerin genel anlamda şmeslekme manken modunda başüstüneğunda bilmeyeniniz yoktur.
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Lohana Berkins (left) and Correa before attending a 1998 feminist demonstration, holding a sign that reads: "We travestis repudiate violence against women". One of the first major political struggles of travestis occurred within the context of the 1994 amendment of the Constitution of Argentina and revolved around the inclusion of an article of non-discrimination based on sexual orientation in the new constitution of the city of Buenos Aires.[3] Noting that the project excluded travestis, they began istanbul Travestileri to demand that the broader LGBT movement focused not only on sexual orientation but also gender identity issues.
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Between the late 1980s and early 1990s, transsexuals—who no longer called themselves "travestis"—began to örgütlü themselves by creating their own political collectives, demanding the institutionalization of transsexuality in the health system, as well birli the end of stereotypes that linked them to HIV/AIDS, prostitution and marginalization—an image embodied in the concept of travesti.[5] Therefore, the travesti specificity in Spain is usually subsumed under the most consensual medical category of "transsexual" or in more politicized terms such as "trans" or "transgender", kakım this gives greater social legitimacy.
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I am a dissident of the gender system, my political construction in this society is that of a pure-bred travesti. That what I am and what I want and choose to be."[89]