Travesti – “those persons who, having been assigned the masculine gender at birth, identify themselves in different versions of femininity, and who may or may not surgically or hormonally modify their bodies.
Thought to possess a “particular political specificity, in that it unites a generalized condition of social vulnerability, an association with sexual work, the exclusion of basic rights, and the recognition of the same as a political identity.”
Individuals who play a more passive/receptive role are more likely to identify as “gay,” “transvestite,” et cetera
Sexually male individuals may not hold the same status as they would otherwise, and may be discriminated against as they are viewed as more feminine (in a degrading manner, as opposed to respecting their identity)
Deception – “Gender presentation is generally taken as a sign of sexed body . . . And it is precisely for this reason that transpeople who ‘misalign’ gender presentation and sexed body are construed as either deceivers or pretenders.”
What underlying message is being sent to transgender individuals as they are labeled as “deceivers” or “pretenders” and as there are “moral” laws that may prevent them from fully expressing themselves?
How would attempt to work, clinically, with an individual faced with these problems?
Considering the contributing factors to the stigma that many transgender latina/os face (appearance, language, culture, and immigrant status) – How may you direct your clinical interventions with a transgendered individual who faces these difficulties?
The LGBT community is often viewed as a support network (being forced to deal with many similar issues) – Why do you suppose that transgendered individuals, particularly in the Hispanic community, may be discriminated against among a minority population that is able to identify with some of their hardships (i.e. the LGB community)?
Increased trust among partners can result in sex without condoms.
Transgender Latina/os who turn to prostitution due to employment difficulties may have difficulty discriminating between clients and partners, which significantly decreases their likelyhood of condom use.
“ When we are infected, almost 99% is because of our husbands, because with them none of us tries to protect. I didn’t get HIV through prostitution . . . I was married and I got HIV from my husband.”
How may you attempt to assist a transgender Latina/o client who is engaging in prostitution?
Sex – Prostitution “ A man like that comes up to me . . . and when the rent is due, or . . . You know it depends on your . . . your desperate level [whether you use a condom or not]. It’s . . . it’s just weird how, you know, people will pay extra. A male will pay you extra without the condom thing.” “ For a long time I didn’t care about using condoms. I think the biggest part was I needed affection. For me prostitution was finally, I had an opportunity where people would hold me and touch me in a more gentle way.”
Catholicism is the predominant religion in Latin America and among Latinos in the United States
Influence of Catholicism in culture and daily lives is not unique to those raised in Latin America
The Catholic Church has condemned LGBT people which brings guilt and anxiety to many Catholic LGBT people
Latino/ Hispanic &Catholicism cont’d “ Outreach to the transgender community will be a slow process because transsexuals feel dirty and unworthy and these feelings don’t go away with just one talk with them. When people in the community hear the word religion, they automatically close up. ….The orthodoxy of the Catholic Church has made them feel like they are unworthy and that they do not have the right to be present at a religious service. The church has generated guilt, embarrassment and marginalization.” - Rodolfo Contreras, Deacon of the Apostolic Reformed Catholic Church in Guadalajara
Transgender and Religion - As a clinician, what do you say to a transgender client when they approach you feeling that they are unworthy of following their own religion? - How can we as clinicians help the Latino transgender community decrease the guilt and embarrassment that has been generated by the Catholic church and other religions?
Purpose of the study: to analyze the religious and spiritual life of Latino GBTs
Research questions: What role does religion play in their lives? How does religiosity change over time, from childhood to adulthood? How do these GBTs negotiate sexual and gender identities with their religious and spiritual life?
Method: life history interviews were conducted with a sample of 80 Latino GBTs living in Chicago (n = 40) and San Francisco (n = 40).
The religious and spiritual journeys of Latino gay men
The religious and spiritual journeys of Latino gay men cont’d
83% participants indicated being Catholic during childhood
in adolescence, over 50% of participants experienced a conflict because of their religious values and their sexual orientation
40 participants left the Catholic Church in adulthood(Garcia, et.al, 2008)
Transgender & Religion - A Latino family is seeking mental health services because they have a gender-variant child. They are very religious, however, have stopped attending services because the church has rejected them because of their child. They are struggling with balancing their religious beliefs with their gender-variant child and need your help. They want your help to “fix” their child so they can be accepted back in their church. How would you approach this?
As mentioned earlier, transgender latina/os are often subjected to a wide variety of discrimination, even from the LGB community – What are some proactive steps that you may take (with a client or as you advocate for the community) to reduce the fear and discrimination that surrounds LGBT ‘friendly’ healthcare services.
The extremely negative and distorted thoughts that have come to light would appear to fit into CBT treatments well. How would you approach the discussion/treatment with a client presenting with such thoughts (whether using CBT or any other theoretical orientation)?
http://www.youtube.com/watch?v=hEiwmybJWRU SYLVIA RIVERA - LATINO TRANS HISTORY
http://www.youtube.com/watch?v=j3CXEjX6sQY Gender Spectrum-- Latino/a final project
http://www.youtube.com/watch?v=f2kUDcbU4nI Supporting Gay, Bisexual, Trans-identified People in Church
http://www.youtube.com/watch?v=UyIrPFntrqM Tal Como Somos/Just As We Are -- Gay and Trans Latinos
http://www.youtube.com/watch?v=idUOFdjDY7c ALL OF US ARE FAMILY
References Accion Mutua, (2011). Transgender Latinas & HIV. Retrieved March 11, 2011, from http://www.sharedaction.org/contentOnly/images/httpdocs/accionmutua/pdf/Transgender_Latinas_and_HIV.pdf American Psychological Association. (2009). Report of the APA task force on gender identity and gender variance, Retrieved March 11, 2011, from http://www.apa.org/pi/lgbt/resources/policy/gender-identity-report.pdf Anzilotti, E. (2011). Festival Latino broadens advocacy focus and audience appeal. The Daily Pennsylvainian, Retrieved March 11, 2011, from http://www.dailypennsylvanian.com/article/festival-latino-broadens-advocacy-focus-and-audience-appeal Brill, S., & Pepper, R. (2008). The Transgender Child: A handbook for families and professionals . San Francisco, CA: Cleis Press, Inc.
References Crapotta, J.F. 2010. Stonewall and Beyond: Lesbian and Gay Culture. Hispanic Gay & Lesbian Issues. http://www.columbia.edu/cu/lweb/eresources/exhibit . Retrieved on April 7, 2011. Carlos P. Zalaquett, Lic., M.A., Ph.D. University of South Florida: College of Education . 2010. His/Her Name isToday:Culture. http://www.coedu.usf.edu/zalaquett/hoy/culture.html . Retrieved on April, 7,2011. Estrada, G. (2011). Paris is burning, frontera, Atrevete!. Retrieved March 10, 2011, from http://www.jrank.org/cultures/pages/4521/Transsexuals.html García, D. I., Gray-Stanley, J., & Ramirez-Valles, J. (2008). 'The priest obviously doesn't know that I'm gay': The religious and spiritual journeys of Latino gay men. Journal of Homosexuality , 55(3), 411-436.
References Israel, G.E. & Tarver, D.E. (1997). Transgender Care: Recommended guidelines, practical information, and personal narratives. Philadelphia, PA: Temple University Press. Lewis, V. (2008). Of lady-killers and ‘men dressed as women’: Soap opera, scapegoats, and the Mexico City Police Department. Journal of Multidisciplinary International Studies, 5 (1), 1-28. Lev, A. I. (2004). Transgender emergence: Therapeutic guidelines for working with gender-variant people and their families . Binghamton, NY US: Haworth Clinical Practice Press. National Center for Transgender Equality, (2010). Preventing Transgender Suicide. Retrieved March 10, 2011, from http://transequality.org/PDFs/NCTE_Suicide_Prevention.pdf
References Ramirez, R. (2010). Transgender Latinas Organize at city college. Retrieved March 11, 1011, from http://missionlocal.org/2010/03/transgender-latinas-organize-at-city-college/ Singleton, D. AARP . 2011. Stonewall Riots. Hispanics and the Fight for LGBT Civil Rights. http://www.aarp.org/politics-society/rights/info-06-2009/ hispanics_fight_lgbt_rights.html . Retrieved on April 7, 2011. Tseng, W. & Streltzer, J. (1997). Culture and Psychopathology. New York, NY: Routledge U.S. Department of Health and Human Services (Administration for Children and Families). (2008). Gender Norms and the Role of the Extended Family. Retrieved March 12, 2011, from http://www.acf.hhs.gov/healthymarriage/pdf/Gender_Norms.pdf