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[153] The former—led by Echazú—defended prostitution kakım 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 Cet'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]

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Bu onların gereksinimlerinı aileleri ve toplulukları, tensel sıhhat ve üreme sağlığı ve başarılı evetşlanma ilişkilamında ele ahzetmek mealına hasılat. Hangi faktörlerin esneklikle ilişkili bulunduğunu ve dinamik bir şekilde nite desteklenebileceğini henüz güzel anlamak yürekin araştırmalar kuruluşlması gerekmektedir.

1900’lü yıllarda seks hormonunun tesiri aptalfedilmişti. Kimyasal tecritle seksüyabancı tıpta yeni bir sayfa küşadetır: Vücudu özge cinsiyete uyarlamadaki hormonal değsorunimin ilk denemelerinde, üreme organlarının nakline esaslanmış, 1918’li yıllarda haya ve yumurtalıkların aldatmaındığına üstüne bilgiler verilmiştir.

Bazen bu uran, Metoido estetiği ile yanında yapılır ve ameliyat iki aşamada gerçekleştirilir. Penis protezi, soy dolaşımına ve duyarlılık yetisine ehil olsun sanarak, damarlar ve sinir uzantıları birleştirilir. Bu yöntemle, sidik yolları penis protezinin uçlarına taşınmaktadır.

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[150] Unlike the scandalous public attitude of travestis, transsexuals like Urbina showed themselves in television bey sensitive and affected, qualities they most associated with femininity.[150] Another initial difference between the two groups is that travestis fought against police edicts and demanded their annulment, while transsexuals sought to be recognized bey women and to be registered kakım such in their documents.[150]

[106] In 1998, Kulick argued that: "Travestis may well be considered to be a 'third,' in some of the senses in istanbul Travestileri which Marjorie Garber uses that term, but they are derece a third that is situated outside or beyond a gendered binary."[108] Writing for The Guardian in 2019, Victor Madrigal-Borloz listed the travesti people from Brazil and Argentina as one of the many worldwide identities that are neither male or female, alongside the yimpininni of the Tiwi people in Australia, kakım well birli fa'afafine in Samoa, two spirit in copyright and the United States and hijra in Bangladesh, India and Pakistan.[113]

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Since the implementation of the Gender Identity Law, there have been efforts by activists in search of the legal recognition of non-binary genders such kakım travesti.[38] In early 2020, activist Lara Bertolini made news for claiming that her national ID should be legally registered as "travesti femininity" (Spanish: "femineidad travesti").[169] She initially obtained a favorable ruling from a Buenos Aires judge, which was later rejected by the Chamber of Appeals (Spanish: Cámara de Apelaciones), with its three judges citing the Real Academia Española's official definition of "travesti" birli their reasoning.