Book Review of Travesti: Brazilian Transgender Causality

Brazilian Transgender Causality

With the exception of hermaphrodites, it is hard to argue the fact that all humans are born with either male or female genitalia. However, does this biological fact determine our gender by limiting our choices to a stereotypical masculine or feminine identity? From an ethnocentric point of view, biased from centuries of patriarchal influences, one may answer yes. On the other hand, in cultural anthropology, gender is often the topic of debate. The majority of anthropologists agree that gender roles and gender ideologies are influenced by socialization and enculturation; therefore, bifurcated gender ideologies must not be a cross-cultural normality. Nonetheless, even though most anthropologists agree that gender should not be limited to a masculine or feminine role, many disagree on the causality for alternate gender identities.

Cross-cultural ethnographic research, focused on transgenderism, has revealed a "third gender" concept that has been introduced and accepted by many anthropologists. Within various cultures, these androgynous individuals may serve as intermediaries for specific gods or spiritual entities. Unfortunately, in many societies transgendered individuals are not highly revered and are often stigmatized with derogatory terms. This terminology may include sexual deviant, mentally ill, freak, or numerous other prejudicial expressions. These misnomers often create social biases that lead to fear and/or distrust of the "third gender." This type of sentiment often leads to ostracism and violence. Fortunately, compelling ethnographic manuscripts are providing the world with a better understanding of gender roles and gender ideology.

Don Kulick's enlightening ethnography, Travesti: Sex, Gender, and Culture among Brazilian Transgendered Prostitutes, provides the common reader with a comprehensible emic analysis of the transgender sub-culture of Salvador de Bahia, Brazil. As a result of disclosing his homosexual identity, Kulick is allowed unique access into the inner-realms of the misconstrued sub-culture of transgendered prostitutes. Kulick's in depth interviews and participant observation allow him to provide the reader with an astonishing account of how prescribed gender roles and socioeconomic turmoil influence the gender ideology of Brazil's Travestis. Kulick also explains why (and how) these individuals (some beginning the transformation prior to adolescence) undergo a socially proscribed, multifarious gender transformation and how soliciting sex, as a transgendered male, assists in confirming their self-identity.

Kulick's interesting proposal for Travesti causality is observed in the transformative processes of the Travesti. Even though Travestis admit to having a strong sexual attraction to males, often beginning at a very young age, many of his informants explain how their self-identity was partially created as a response to the negative influences of their suburban communities. These influences began when they were labeled as effeminate during their post and pre-adolescence years. Their "feminine" demeanor was exploited by older members of the community and eventually led to a homosexual labeling by the community. In Brazilian culture, the patriarchal values of "macho-men" are held in high regards and any male who does not fit into this category is quickly ostracized. Therefore, these poverty stricken young men are forced to support themselves in the city. Unfortunately, due to their age, lack of education, and societal homosexual intolerance employment opportunities are rare. As a result, these young men are often pulled toward a Travesti lifestyle. At first, these young men are often invited by a Travesti to try on a dress and experiment with prostitution for money, but soon they find comfort in the acceptance of both their Travesti peers and their amorous clientele.

Kulick's informants explain to him that prostitution actually provides them with a sense of self identity. This identity is created by the attention they gain from their clients, as well as the declarations of admiration from passing men. When Kulick asked Mabel "when she most felt like a woman," she responded with "When I'm in bed with a man" (185). This sentiment was shared by all of the Travestis and they have all admitted to engaging in sexual intercourse with attractive men, for free. Thus, these young homosexual males, searching for self-identity in a harsh social environment, are enticed by the idea of becoming more feminine as a tool for achieving a positive identity. Therefore, the young, cross-dressing prostitutes start phase two of their transformation, black-market hormonal therapy.

The second stage, hormonal therapy, is quickly encouraged by the senior Travestis; they understand that physical characteristics are