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[153] The former—led by Echazú—defended prostitution bey 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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An activist from ATTTA in 2003, during a group meeting. During the late 1990s and early 2000s, travesti activists claimed to have felt "invisible" by the broader LGBT movement, which mainly focused on the passing of a civil union law.[153] As a result, the group of travesti activists led by Berkins was closer to the feminist and sex worker rights movements.[153] In a 1997 landmark case, Mariela Muñoz, became the first transgender person to be officially recognized by the Argentine state and was granted the custody of some of the children she had raised.[161] This distancing was also due to the reconfiguration of the local LGBT movement in response to the HIV epidemic.

Bu sitenin izinsiz yararlanmaı eyalet istanbul Travesti yasalarını, federal ve/yahut yabancı yasaları ihlal edebilir. Bütünüyle Shemales, reklamlarımızda listelenen herhangi bir yürekerik oluşturmaz yahut üretmezken; bütün reklamlarımız yaş ve muhtevaerik standartlarımıza elverişli olmalıdır.

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[63] This little-documented phenomenon known as the "travesti carnival movement" marked a milestone in the parades of the 1960s and 1970s, and had the participation of make-up artists, costume designers and choreographers from Buenos Aires' revue theatrical scene, all of them maricones.[note 1][63][27] A 1968 Primera Plana article on the Carnival of Buenos Aires reported: "Those who resist disappearing are travestis, who began by exaggerating their feminine charms and have ended up in a dangerous refinement. Wigs and çağcıl cosmetics turned them into suggestive stars, whose sexual identity was no longer so simple to grasp."[64] In 2011, Solís reflected on the importance of Carnival celebrations for travestis: "I think to myself, that the leitmotif of the travestis who integrated the murgas was to bring out from the bottom of their soul their repressed self of the rest of the year. Everyone saw them and applauded them, but could hamiş understand that behind that bright facade there was a desire, the desire to be recognized and accepted in order to live in freedom."[63]