They frequently also send money to the same parents who rejected them. The transvestite who manages not to become addicted to narcotics or to be infected by HIV and to steer clear of violence stands a reasonable chance of returning to Brazil with enough money to purchase a house and a car.
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Once the loans have been paid, the transvestite is free and is not tied to a particular cafetina structure. Effective interest rates vary, but they are always excessive. If the transvestite is unable to pay for the pumping, plastic surgery, and transport to Europe, she may be financed by the cafetinas. Thereafter, the Brazilian cafetina’s European counterpart arranges for accommodation and work, which, depending on the country or region may be on the street or in a brothel.
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The transvestite typically flies to a country that is not her final destination and then enters the final destination clandestinely. The entire process of travelling to and working in Europe is organized by the cafetinas. They are then sent on to other cafetinas based in Europe, principally Italy, France, Switzerland, Germany, Spain, and Portugal. Transvestites are often sent by cafetinas in the central, north, and northeastern state capitals to their counterparts in São Paulo and Rio de Janeiro where they work the streets, take massive doses of hormones, and have their bodies transformed by silicone pumping, breast implants, and other plastic surgery. Crucial to whether her transvestites will be guided towards or away from criminal behavior and drug abuse is the character and outlook of the cafetina. In these relationships, the cafetina is referred to as the Madrinha (Godmother) and the transvestite considers herself a filha (daughter). In these instances, the cafetina functions as a parent figure, especially if, as is often the case, the transvestite has effectively been expelled from her family, usually at an early age. Contrary to what one might expect, in the majority of instances, the transvestite sex worker performs the active role in sexual intercourse, the male client assuming the passive, receptive role. Moreover, whereas female sex workers have a wide range of options within the profession–the street, various types of nightclubs and brothels, advertising in newspapers and on the Internet–transvestites generally work the streets and low-end brothels, known as “privés.” Transvestites’ clients are generally men who appear as being “straight” in society. Many see prostitution as the price they pay for choosing to transform.
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Unlike female sex workers, who have a range of professional options available to them, transgender sex workers often feel they have no options. They seem to believe that to do so would also mean sacrificing the most important years of their lives as beautiful women. However, in addition to the discrimination that limits their education, most transvestites seem unwilling to make the sacrifices necessary to obtain higher education. The dire political and social situation of transgender people in Brazil could gradually be alleviated if more transgender people qualified as doctors, lawyers, and other professionals. Within these mixed groups, transsexuals tend to distinguish themselves from transvestites, hence the increasing use of the term “GLBTT”–Gay, Lesbian, Bisexual, Transvestite, and Transsexual. There are relatively few activist groups in Brazil that encompass the whole range of alternative sexualities and genders. Transgender people have been less successful than gay men and lesbians in gaining any form of public acceptance and legal rights.
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Transgender political activism in Brazil only began in the 1990s, as a result of the AIDS epidemic, in contrast to gay and lesbian mobilization for equal rights which dates back to the 1970s.