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.

Türkiye’de cinsiyet değnöbettirme ile alakalı kanunlar olmasına mukabil, uygulamada önemli sorunlar evetşanmaktadır. Bunlardan biri, cerrahi müdahale olmuş kişinin iş dirimında yaşadığı ızdıraplardır.

Cinsiyet harmoni operasyonları, bir bozukluğu veya us hastalığını düzeltmek yürekin değil, kendi hissettikleri bedene kavuşmaları derunin kuruluşlır. Bu güncelleme gelecekteki çatlakştırmalara ve uygulamalara yansıdığı için,trans bireylerin teşhis aramaya icap kalmadan, sadece cinsiyetlerini doğrulamak istedikleri veya buna ihtiyaçları olduğu derunin onaya erişim dair güvenildikleri bir devir trans bireyler tarafından sabırsızlıkla beklenmekte.

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According to Argentine researcher María Soledad Cutuli, the most recent travesti ethnographies fall under five main axes of analysis: "gender identity", "corporeality and subjectivity", "health and sexuality", "prostitution and sociability" and, to a lesser extent, "political organization".[2] Faced with the phenomenon, researchers have generally proposed one of three hypotheses: that travestis constitute a third gender, that travestis reinforce one of the only two genders available in their society (masculine or feminine), or the perspective of authors who argue that travestis challenge the notion of binarism, but "far from being their proposal that of supernumerary or multiple genders, what they do seek is the deconstruction of the category of gender itself.

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[187] Writing for La Diaria in 2020, Diego Sempol and Karina Pankievich pointed out that "the debates on the [Ley Integral tıkır Personas Trans] were written in stone in the social imaginary and formatted trans memories in the public sphere," leading to the appearance of a series of testimonies that "broke a prolonged silence that put into discussion the recent Uruguayan past and the official accounts of state violence [during the civic-military dictatorship]".[187]

Fiziksel açıdan erkeksi özelliklere ehil ancak dişil cinsiyet kimliğinde olan bireyler ise trans zenne olarak teşhismlanmaktadırlar.

Travesti identities are heterogeneous and multiple, so it is difficult to reduce them to universal explanations. They have been studied by various disciplines, especially anthropology, which saf extensively documented the phenomenon in both classical and more recent ethnographies. Researchers have generally proposed one of three main hypotheses to define travestis: that they constitute istanbul Travestileri a "third gender" (like the hijras of India and the muxe of Mexico), that they reinforce the gender binarism of their society, or that they actually deconstruct the category of gender altogether.

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