Putisima的女儿:胡安娜的跨性别视角maria rodriguez ' Puta的生活

Sam Dolores Sanchinel
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 To be a “puta” means to be a whore, a prostitute, a slut, or more formally, a sex worker. More commonly, it is used as a derogatory term against women who do not conform to “proper” sexual and gender norms. In Puta Life, Juana María Rodríguez explores the histories of Latina sex workers through archives, documentaries, pornography and social media. In this paper I outline the methodological tools Rodríguez uses to read “puta lives.” As such, I argue that her model of queer aective kinship, and loving personal readings of puta life provide ample resources for work in trans studies as well.
 
 
 
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 To be a “puta” means to be a whore, a prostitute, a slut, or more formally, a sex worker. More commonly, it is used as a derogatory term against women who do not conform to “proper” sexual and gender norms. In Puta Life, Juana María Rodríguez explores the histories of Latina sex workers through archives, documentaries, pornography and social media. In this paper I outline the methodological tools Rodríguez uses to read “puta lives.” As such, I argue that her model of queer aective kinship, and loving personal readings of puta life provide ample resources for work in trans studies as well.
 
 
 
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引用次数: 0

摘要

& # x0D;& # x0D;& # x0D;& # x0D;“puta”的意思是妓女、妓女、荡妇,或者更正式地说,是性工作者。更常见的是,它被用作一个贬义词,用来指那些不符合“适当的”性和性别规范的妇女。在Puta Life中,胡安娜María Rodríguez通过档案、纪录片、色情和社交媒体探索了拉丁裔性工作者的历史。在本文中,我概述了Rodríguez用来阅读“puta lives”的方法工具。因此,我认为她的酷儿主动亲属关系模式,以及对同性恋生活的热爱,也为跨性别研究提供了充足的资源。& # x0D;& # x0D;& # x0D;
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Hijas de la Putisima: A Trans Femme Perspective on Juana María Rodríguez’ Puta Life
To be a “puta” means to be a whore, a prostitute, a slut, or more formally, a sex worker. More commonly, it is used as a derogatory term against women who do not conform to “proper” sexual and gender norms. In Puta Life, Juana María Rodríguez explores the histories of Latina sex workers through archives, documentaries, pornography and social media. In this paper I outline the methodological tools Rodríguez uses to read “puta lives.” As such, I argue that her model of queer aective kinship, and loving personal readings of puta life provide ample resources for work in trans studies as well.
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