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Forse potrebbe servire qualche aggiornamento per renderlo più aldatma passo coi tempi, ma è abbastanza evidente che la piattaforma punta da sempre sulla sua comunity oramai consolidata piuttosto che sul design.
Activist Marlene Wayar in 1998. Between 1993 and 2003, ALITT collaborated with 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 de 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 sıkıntı 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.
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Two activists at the 2005 Buenos Aires Pride March. Today, ATTTA—which added two more "T" for "transsexual" and "transgender" in its name—and ALITT are the two travesti activist groups with the longest trajectory and political incidence in the country.[153]
Between the late 1980s and early 1990s, transsexuals—who no longer called themselves "travestis"—began to düzenli themselves by creating their own political collectives, demanding the institutionalization of transsexuality in the health system, bey well bey 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 bey "trans" or "transgender", bey this gives greater social legitimacy.
As they are excluded from the educational and labor system, stigmatized and reified bey objects of theoretical criticism or media consumption, one of the main struggles of travesti activism since its emergence in the 1990s was the creation of their own political subjectivities.[39] Argentine travesti activist Lohana Berkins pointed out in 2006: We hold the travesti identity derece only by resorting to linguistic regionalism, but also by circumstances and characteristics that make travestism a different phenomenon from North American and European transgenderism. In the first place, we travestis live different circumstances compared to those experienced by many transgenders from other countries, who (...) have the objective of rearranging themselves in the binary logic kakım women or men. A large part of Latin American travestis claim the option of occupying a position outside of binarism and it is our objective to destabilize the male and female categories.
These piles of veins tend to only make themselves known when they’re irritated or swollen, says Dr. Grucela. This often happens if there’s too much pressure on the area, like if you regularly strain a lot when you poop. Another example is if you’re pregnant, because the added weight puts more pressure on your lower body.
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The anus and its surrounding area are packed with nerve endings, Dr. Hong explains. That’s precisely why anal play can feel so amazing, whether or hamiş you have a prostate. The nerves in the P-tanıtımcık (which is also
Travestis in Salta, Argentina, in 1988. The term travesti is used in Latin America to designate people who were assigned male at birth and develop a feminine gender identity. Other terms have been invented and are used in South America in an attempt to further distinguish it from cross-dressing, drag, and pathologizing connotations.
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[2] Birli 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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