Bu geçiş sürecinde hormon terapisi ve cinsiyet değnöbettirme cerrahi müdahaleı kabil uygulamalarla bedenlerinin tanılamamlandıkları cinsiyete mutabakat sağlaması ammaçlanır.
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Cinsiyet mutabakat operasyonları, bir bozukluğu veya karın hastalığını düzeltmek yürekin değil, kendi hissettikleri bedene kavuşmaları derunin strüktürlır. Bu güncelleme gelecekteki açıklıkştırmalara ve uygulamalara yansıdığı kucakin,trans bireylerin teşhis aramaya icap kalmadan, yalnızca cinsiyetlerini doğrulamak istedikleri veya buna gereksinimlerı başüstüneğu sinein onaya erişim konusunda güvenildikleri bir saat trans bireyler aracılığıyla sabırsızlıkla beklenmekte.
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Arguing that transgenderism never occurs in a "natural" or arbitrary form, Kulick shows how it is created in specific social contexts and assumes specific social forms.
لارا شيميل عربية اسطنبول محترفة مساج وجميع انواع السكس
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Critically developing upon these early works through the use of ethnomethodology, Kulick studied the travesti population of Salvador, Bahia and placed their social stigmatization within the larger context of class and racial inequalities.[2][117] Kulick's conclusions are far removed from later postmodern positions, kakım he argued that the travesti identity is configured from conservative social structures.[2] The author proposed an alternative position, suggesting that travestis base their identity hamiş on anatomical sex differences, but rather on sexual orientation, identifying themselves birli a subtype of gay men.[9][118] He used the term "not-men" to refer to travestis, claiming he chose it: "partly for want of a culturally elaborated label and partly to foreground my conviction that the gender system that makes it possible for travestis to emerge and make sense is one that is massively oriented towards, if hamiş determined by, male subjectivity, male desire, and male pleasure, birli those are culturally elaborated in Brazil.
Tıbben yahut hukuken cinsiyeti yaraşıklı hâle getirilmiş transseksüülke bireyler ise artık transseksüyurt olarak adlandırılmamaktadırlar. Bu bireyler derunin kullanılan kavramlar “transseksünamahrem geçmişi olan er kişi” ve “transseksüel düni olan kadın”dır yahut en basiti “nisa” yahut “ayvaz” kavramlarıdır.
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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]