From my thesis work to obtain the Specialization in human rights, gender and violence, I was able to extract lessons based on the testimonies of transmasculine people, which led me to a deep reflection on the conditions in which this population lives, particularly in the city. of Quito, a situation that is probably replicated in other territories.
One of the common factors of the people interviewed, and probably the strongest, has been accepting themselves as they are and ensuring that their closest circle first understands, then is able to live with a son, brother, grandson, nephew, friend. transmasculine and support him in his self-discovery. Likewise, recognition in public appearances implies the dilemma, if I am very masculine I will go unnoticed among people, if there is some trait that still belongs to a woman’s body it may be more difficult to go unnoticed and could be subject to mistreatment.
And not only in terms of physical appearance, this is also extremely evident in behavior, many transmasculine people have had to change their way of being or behaving, such as not being so expressive, not showing all their feelings, sometimes being cold and sharp so that he is considered by other people that his way of being is “more masculine”.
From the way of being and behaving, this question is also born, of how much do transmasculine people adhere to masculine stereotypes, corresponding to masculine hegemony, to get closer to their expression of masculinity?, that they use violence so much to define themselves as transmasculine people, to what extent do they seek to replicate those masculine behaviors of infidelity, being the one who yells the most, the one who has the most women, being the macho of the group, being sexist and rude; in conclusion the investigation there are people who do it, who seek to build their masculinity from this toxic and stereotyped masculinity.
This reality makes many transmasculine people seek to be invisible, that is, to adapt to the environment in such a way that they replicate even the bad so as not to be perceived as transmasculine, but as men, that even becomes a goal, without this implying in any way moment recognize themselves as transmasculine and value themselves as such.
On the other hand, there are other types of transmasculine people, who instead propose the construction of a new masculinity as one of their behavioral pillars, that is, they value and preserve the fact of being sensitive, affectionate and expressive, as a trait that also It is part of masculinity.
This group lives in a different way all the experiences regarding their transit process, since despite valuing the physical aspect and other physiological conditions such as the tone of voice and the appearance of beauty, in a positive and even necessary way to be a transmasculine person, they also value in some cases, being a transmasculine person with breasts, although sometimes mastectomy is also performed, but they value this fact as part of being masculine and above all, being a man who preserves a woman’s genitalia, strengthening the position that it is not necessarily the sexual organs that define whether they are male or female.
This proposal for a new masculinity, its construction and the way in which it adapts to reality, breaking all the stereotypes of hegemonic masculinity, constitutes an invaluable contribution to the conception of a different form of masculinity, to the breaking of stereotypes that tie men to a way of being that is not always theirs, that restrict their forms of expression and that include them in a duty to behave in order to fit in, these different masculinities are part of the transmasculinity that seeks and requires greater equality , guarantee of rights and respect by society.
Let us include this new masculinity as an example of life, of struggle and overcoming, and let us work together for the transmasculine population and equal rights.