"Le tendieron una trampa a mi hermano por baş gay": aşiret caso de Manuel Guerrero Aviña, kez mexicano arrestado en Qatar con la aplicación de citas Grindr
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[2] As noted by Spanish anthropologist María Fernanda Guerrero Zavala in 2015: "At the academic level, the approaches to identities and bodies from the queer point of view, which are gaining strength, are proposed birli a way out of the static conception of identities and propose angles of theoretical interpretation based on life experiences."[9]
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Cinsiyet uygunsuzluğuna bentlı geniş damgalama ve ayrımcılık, özellikle de zihinsel mizaç ve bol bolamat laf konusu olduğunda, yaşam boyunca travestilerin sağlamlığını etkileyebilir. İlgili zorluklara mukabil, travestiler ve cinsiyet uyumsuzluğu yaşayan insanoğlu dem içinde metanet vüruttirebilirler.
Activist Marlene Wayar in 1998. Between 1993 and 2003, ALITT collaborated with istanbul Travestileri the City of Buenos Aires' Ombudsman's Office (Spanish: Defensoría del Pueblo) in a series of initiatives aimed at the transvestite community.[153] One of the first initiatives promoted by the Ombudsman's Office was the Informe preliminar sobre la situación bile las travestis en la ciudad bile Buenos Aires in 1999, a statistical report on the living conditions of the city's travestis.[153] Between 1995 and 2005, travesti organizations were strengthened by working with other groups, interacting with the academia and articulating with different political parties.[158] Around 1995, the gay magazine NX organized meetings to discuss the sorun of sexual minorities in the country and travesti groups were invited to share their life experiences.[3] These gatherings led to a 1996 national meeting of activists organized in Rosario by the local group Colectivo Arco Iris, which is considered a milestone in the travesti movement, since they widely convinced the rest of the attendees to recognize them birli part of the broader Argentine LGBT movement.
The Carnival was historically regarded birli the popular festivity of travestis, bey it was the only time of the year in which they could express themselves freely in the public space without suffering police persecution.[62] Kakım a travesti from Buenos Aires recalled in 2019: "They were 6 days of freedom and 350 in prison. I'm derece exaggerating. So it was for us. This is how it was before and after the dictatorship, even worse after the dictatorship. Those days it was something magical: because from being discriminated against we would turn into diva-like. If there were no travestis in a carnival parade, it seemed like something was missing."[62] The Buenos Aires Carnival's murgas first incorporated "messy" cross-dressing acts in the 1940s and 1950s to entertain audiences, a modality that later gave way to the transformista figure (i.e. drag queens)—defined birli "the luxuriously dressed maricón"—[note 1]becoming an attraction for the public.[63] According to Malva Solís, two travestis from La Boca's carnival parade named Cualo and Pepa "La Carbonera" pioneered of the figure of the "murga's vedette", an innovation that began around 1961.
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