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| Kulia Na Mamo |
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| Kulia Na Mamo is a social justice organization established in 2001 to help disadvantaged people of color - with particular focus on Hawaii's transgenders. Our mission is to obtain services to help transgenders not only survive, but fully participate in the economic and civic life of Hawaii. Like their sisters throughout the world, Hawaii's transgenders live under conditions that include: prostitution; discrimination and harassment; poor health and early mortality; poverty and homelessness; low self-esteem; and lack of access to mainstream health and social services. Mahuwahine (male -to-female transgenders), mahu and aikane (same sex relationships) were accepted among indigenous, non-westernized people, as in Native American and Polynesian societies. Legends of pre-contact Hawaii indicate that dual-genderism and bisexuality were accepted among the Hawaiians of old. Today's Native Hawaiian scholars refer to historical records that document bisexuality among ruling chiefs as well as commoners (Kameeleihiwa, 1999). Perhaps for this reason, the local transgender population is overwhelmingly Native Hawaiian. Not fully accepted in today's mainstream economy, mahuwahine have maintained a subculture of survival through welfare/SSI supplemented by hustling, drag entertainment, small jobs and care giving for children and the elderly. Although the term has been used pejoratively, transgenders now use mahu as a blanket term to refer to "gay" men and transgenders; they coined the word mahuwahine (mahu-woman) to refer only to male-to-female transgenders. Kulia Na Mamo's sole interest is to obtain needed services for Mahuwahine. Kulia's executive director and management officer have over 12 years experience working for mahuwahine, including the annual Malaekahana retreats and publications of Diva News, Hawaii's transgender newsletter | |||
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U.T.O.P.I.A.
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The United Territories
of Polynesian Islanders Alliance
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| PolyUtopia |
Utopia Hawaii |
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Like a Lady, In PolynesiaTahiti has long had a romantic reputation for sexual permissiveness. Indeed, young people were encouraged to freely engage in sex and experiment with various sexual behaviours with many partners as a precondition of later satisfactory marriage. And, as 18th and 19th century seafarers discovered, Europeans were considered most desirable by Tahitian girls because their white skins indicated they were gods and nothing could be better than giving birth to a demigod. The early Europeans visitors to the Society Islands (of which the island of Tahiti is one) were also amazed to find Tahitian males who lived as women and were totally accepted in this role by the island community. They were soon to discover that the condoned social condition of males living as women existed right across the many islands of Polynesia, from Hawaii to New Zealand and from Tonga to Easter Island. There is an amusing tale about a sailor aboard the British frigate Mercury in 1789 who on making a short stop at Tahiti was smitten by a beautiful dancing girl. He gave gifts of beads, combs and other knick–knacks in the hope of pleasing her and then persuading her to go with him on board the ship. She consented, but to his surprise (perhaps shock) when she removed her lap–lap the body of a young male stood before him. The Tahitians showed their obvious enjoyment of the episode by laughing aloud on the beach at the sailor's embarrassment. Such was often the way Englishmen were introduced to the mahu of Tahiti, the fa'a fafine in Samoa, the fakaleiti in Tonga, or other terms for them on the other islands, which was often followed by much mirth on the part of the islanders. Perhaps the nearest interpretation to these terms is that given by Samoans when asked about the fa'a fafine, which is like a lady, you know 50 ⁄ 50. So, in traditional Polynesian societies male–to–female transgenders were not seen as women, but as something in between. Nevertheless, they were widely accepted by the Polynesians. King Kamehameha I of Hawaii even had them dwell near his house because he considered them lucky, and in Tahiti every village had one mahu because it was thought to be fortunate for the village. The universal incidence of transgenders across Polynesia is a remarkable phenomenon, especially when in neighbouring Melanesia (New Guinea, the Solomons, New Caledonia, Fiji etc) individuals changing gender were almost unknown in pre–European days (although ceremonial transvestism, homosexuality and male pederasty was prevalent and widespread), Perhaps, the concept of gender crossing had not occurred to the older island settlers of Melanesia, whereas, the newer Polynesians, who arrived in the Pacific only about 500 years ago, may have brought the idea with them from South East Asia, where gender crossing has been an important function in traditional societies there for many millennia. For the English, French and Dutch seafarers who visited the South Pacific Islands in the 18th century, confronting the Polynesian transgenders was a mixture of shock, fascination and repulsion. The best reports of these early contacts come from the H.M.S. Bounty expedition to Tahiti (1789–91) under Captain William Bligh. One of his officers, Lt. Morrison, wrote: "They have a set of men called mahu. These men are in some respects like the eunuchs of India but they are not castrated. They never cohabit with women but live as they do. They pick their beards out and dress as women, dance and sing with them and are as effeminate in their voice. They are generally excellent hands at making and painting of cloth, making mats and every other woman's employment" Being a thorough gentleman who considered it his duty to investigate everything, Captain Bligh's curiosity got the better of him "I f ound with her a person, who although I was certain was a man, had great marks of effeminacy about him and created in me certain notions which I wished to find out ... The effeminacy of this persons speech induced me to think he had suffered castration ... Here the young man took his mantle off which he had about him to show me the connection. He had the appearance of a woman, his yard and testicles being so drawn in under him, having the art from custom of keeping them in this position ... On examining his privacies I found them both very small and the testicles remarkable so, being not larger than a boy's five or six years old, and very soft as if in a state of decay or a total incapacity of being larger, so that in either case he appeared to me as effectually a Eunuch as if the stones were away." One can imagine old stiff and proper Captain Bligh in full dress uniform fingering the mahu's genitals with his starchy white gloved hands. An unexplained phenomenon on Tahiti was that just one, and only one, mahu resided in each village at any one time. As one Tahitian pointed out: "When one dies then another substitutes ... God arranges it like that ... It isn't allowed ... two mahusin one place. I've travelled around Huahine (the Society or Tahitian Islands) and I haven't seen two mahus in one place. I never saw it." How this phenomenon worked is still a mystery, but obviously some sociological mechanism must have been at work in each village to ensure that not more than one mahu lived there at a time. Since, as we know the desire to change gender is spontaneous and not an orderly event, how then did such precision occur on cue? Perhaps a young mahu growing up in a village which already had an established older mahu may have been forced to seek a village where none existed. Another suggestion is that a mahu was made by the community, who selected a boy to be raised as a girl to replace the established mahu when s he passed on. The question remains, though, what criteria was used for this selection? However it was achieved, mahus were accorded great respect and dignity. Bligh observed: "The women treat him (mahu) as one of their sex, and he observed every restriction that they do, and is equally respected and esteemed." Anthropologist Robert Suggs reported a similar attitude towards mahus on the Marquesas Islands, while another ethnographer, Donald Marshall, said much the same for Cook Islanders, and by all accounts it was similar on Hawaii. On Mangaia, the mahus were not only well regarded by the rest of the population, but they excelled at women's tasks, sang in an excellent high pitch falsetto and were better dancers than all other women. Anthropologist Robert Levy claimed that the mahus on Tahiti served as an object lesson for demarcating the sexes. Since the sex roles were similar in many respects and some tasks were performed equally by men and women, the mahu was pointed to as neither wholly man nor wholly woman. However, this does not explain the presence of mahus in more warlike societies ouch as the Marquesans, the Hawaiians or the Ma oris, where the sexes were clearly defined by the warrior status of men. According to Captain Bligh: "These people (mahus), says Tynah, are particularly selected when boys and kept with the women solely for the caresses of the men ... Those who he connected with him have their beastly pleasures satisfied between his thighs, but they are no farther sodomites as they all positively deny the crime." Indeed, it seems that anal sex, even in heterosexual relations was not practiced in Tahiti. The mahu then was a diversion for oral sex, since many Tahitian men claimed that it's just like doing it with a woman, but his (mahu) way of doing it is better than with a woman ... When you go to a woman it is not always satisfactory. When you go to the mahu it's more satisfactory. The sexual pleasure is very great." However, fellatio was not reciprocal, as one Tahitian explained: "I was "done" by a mahu ... He "ate" my penis. He asked me to suck his. I did not suck it ... He offered me money. I said I would hit him. I did not want that sort of thing, it is disgustin g." Despite this, there was a Tahitian belief that semen is like a vitamin supplement. "(Mahus) really believe that (semen) is first class food for them," said one Tahitian man. "Because of that mahu are strong and powerful. The seminal fluid goes throughout his body ... I've seen many mahu and I've seen that they are very strong." Sodomy was also denied by other islanders. The mangaians, for example, thought anal sex ridiculous, yet were quick to point out that it took place on the other Cook Islands. It is possible, of course, that the Polynesians were quick to realise the disgust with which white men regarded sodomy, and in their eagerness to accommodate them as trading partners flatly denied any such behaviour in their community. So, Europeans began to view mahus not as substitute women, nor as sodomites, but as an alternative sexual arrangement for the sole gratification of men. As for the incidence of female–to–male transgenders across Polynesia, it seems to have been unknown, or, at least, rare, for anthropologist Donald Marshall was told of the existence of women who insisted on doing men's work (though not cross–dressed), on Mangaia, though he had never seen one. The mahu tradition continues today on Tahiti, Samoa, Tonga and the other islands, but due to the intrusions of white missionaries to Polynesia in the 19th century it is much modified from its pre–European development. Mahus no longer have the respect of their communities and many have migrated to such cities as Papeete, Fagatongo, Nukualofa, Auckland and Honolulu, where transgender subcultures similar to those in Australian cities have formed. But the western cultural influence in these cities has resulted in the derogatory image of "drag queen" and the kind of persecutions that we transgenders in Australia are familiar with. As a consequence, some mahus have returned to their traditional communities where, in spite of a predominance of judgmental Christian dogma, at least the extremes of western oppression do not exist. Polare is published in Australia by The Gender Centre Inc. which is funded by the Department of Community Services under the SAAP Program and supported by the NSW Health Department through the AIDS and Infectious Diseases Branch. Polare provides a forum for discussion and debate on gender issues. Advertisers are advised that all advertising is their responsibility under the Trade Practices Act. Unsolicited contributions are welcome, though no guarantee is made by the Editor that they will be published, nor any discussion entered into. The editor reserves the right to edit such contributions without notification. Any submission which appears in Polare may be published on our internet site. Opinions expressed in this publication do not necessarily reflect those of the Editor, The Gender Centre Inc., the Department of Community Services of the NSW Department of Health. |
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Education, Degrees and Occupations
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| Retail / Marketing Manager Speaker & Mentor for Transgender thru Nonprofits I have a career transition into Nonprofits as Transgender Outreach Worker with API Community of San Jose as of Nov.15th . Shall have a support group & employment training / job search classes in future. The classes is to prepare the girls with quest to get off street as a sex worker, interview skills, resume writing,and what one needs to do to get the job.This just a partime position, however I have my foot in the door with Dani Asian Pacific Wellness Center Volunteer , HIV EDUCATION & Mentor Training Nurse's Aid Training-Alaska Certified Dog Groomer-Portland,Oregon Hollywood Beauty School-Honolulu Aiea High 1971 |
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| Seeking employment in the feild of Finance Recent Graduate from the University of Hawaii, Manoa -BA Finance |
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Social Justice or the Lack Thereof in the Prison
Industrial Complex
Human Rights in any society are simple and basic, so it seems. Our transgender subculture, oftentimes, is not afforded even the simple right, not privilege, to basic human rights. Transgender subculture is very diverse and, therefore, much misunderstood by mainstream society. While many of us survive, thrive, and progressively articulate our values and ethics as human beings in an unforgiving society while ever being labeled by and segregated under mainstream society´s "transgender umbrella", others of us continue to live in fear and face daily oppression and persecution. Is it any wonder, then, why unification of transgender community is so difficult to engender and gentrify? As powerful a collective community voice we have as activists and advocates, we are not always heard. Many of us are empowered to articulate the social injustices brought to bear upon us as a fringed and further subcultured community for those who cannot because of fear or other societal factors. My work in HIV/AIDS prevention and transgender community is, by contrast, minimized by the value I feel from the current work I´ve been trying to do in social justice in the very same communities but in the prison population. Dehuminization and oppression of the transgender community in the prison industrial complex runs rampant and without proper check and balance even here in California where activism and advocacy is extremely strong. Perspectives of privilege change dramatically when seen through the eyes of incarcerated transgender women. Vacaville prison is a medium- to high-security correctional medical facility (CMF) located about a one-hour drive northeast of San Francisco. Transgender/variant In Prison (TIP) committee is comprised of female-to-male (FTM) and male-to-female (MTF) transgender men and women as a solidarity group of social justice activists and advocates. My privilege as a member of TIP was to rent a 14-passenger van for our visit to Vacaville CMF on September 30, 2005. While my view of privilege seems so entrenched in community volunteerism, it pails in comparison to the privilege the transgender inmates incarcerated in Vacaville CMF felt with anticipation, empowerment, hope, and blessings of our 9-member legal team visit. These women humbled me to the depths of my very soul and gave much value to TIP´s mission and work ethic. As a Hawaiian, I was raised with great family values and ethics by my wonderful parents. Therefore, it came as no surprise to me that I was endearingly called a soccer mom when planning the logistics of our road trip which all seemed normal and automatic to me anyway. Seven of our 9-member team was FTM. Speak about feelings of privilege being accompanied by my esteemed TIP colleagues, two of whom have Juris Doctorates (JDs). Again, I have to reiterate that everything pailed in comparison to the privilege I felt in empowerment by these women for whom we coordinated our visit. Earlier, I mentioned how my perspective of privilege dramatically changed and it was never more evident than during our dialogue with our first inmate. "T" as I will call her to protect her and maintain confidentiality, was so empowered by the team´s visit. T is one of five inmates who formed the Vacaville CMF Transgender Task Force. At TIP's pre-visit meeting, we were already empowered by this group of phenomenally amazing women who truly embody the strength of transcendence from their current living and social conditions. T communicated to us how blessed, excited, empowered, and hopeful they all felt because of our visiting them. Little did they know until expressed to them how much we were humbled by and so in awe of them as activists and advocates in their own individual and collective rights. What was once my perspective of feelings of being "underprivileged" as an unemployed member of FREE society, dramatically changed to one of feelings of being "overprivileged" when refocusing through these women´s perspective in an oppressed and militaristic social setting while not being able to make unmonitored choices in one´s life. This very perspective reminded me to remain humble and to value what I have as opposed to what I don´t have in my privileged life of freedom. Humbly, I acknowledge that very freedom and lack thereof these women experience on a daily basis while confined to their cells in Vacaville CMF. As oppressed as these women are being subjugated to inhuman standards of treatment and socialization, they were truly amazed by the reflection of change in the staff´s behavior as the power and fear dynamics shifted by our very visit. It did seem inherently strange that the prison staff as high up the chain to the Lieutenant in charge of our group were as amenable and accommodative of our needs as a legal team as well as their seemingly kind treatment of the inmate group we were visiting. It made for a very interesting and enlightening first visit for this novice of the implications of social justice work. Hope is a sumptuous fruit seeded by anguish and despair. While these women were ever hopeful in spite of prison conditions and because of our visit, it is we TIP members who remain humbly hopeful. We have been rejuvenated in value of the true benefits of our individual and collective activism and advocacy in pursuit of egalitarian social justice for all, not just some. It is with faith and hope for all of us in community that I humbly ask you to consider as you read this narrative the benefits of involving yourselves in your passions along your paths in life while serving in community to assist others less fortunate than you. Already being impuned for their societal indiscretions, these women, I feel, deserve to be treated as human beings and not as caged animals as they are being treated without social justice in place. Melenie |
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Hawaii bars anti-transgender hate crimes by Ahmar Mustikhan, Gay.com published Tuesday, December 28, 2004
Without the governor's
signature, Hawaii's legislature extended the hate crimes law to protect transgender
people in the scenic state, the Associated Press reported on Tuesday. The Civil Unions Civil
Rights Movement in Hawaii had lobbied for the legislation and was instrumental
in getting the hate crimes bill approved in 2001. Skip Burns, chairman of
the movement, told AP his organization will next ask lawmakers to pass a bill
barring discrimination in housing, restaurants and public places on the basis
of a person's sexual orientation or gender identity.
November 30, 2004
GLADD Wins Tax Deduction for Sex Reassignment SurgeryAs the Appeals Officer determined, however, Ms. O’Donnabhain’s surgery was medically necessary and an integral part of a professionally prescribed course of treatment for her diagnosed condition. The decision has important implications for other government programs as well as for private contracts of insurance. “This important decision recognizes that sex reassignment can be as medically necessary for some people as an appendectomy or heart bypass surgery,” said GLAD attorney Karen Loewy, who represented Ms. O’Donnabhain in her appeal. “Any notion that medical treatment for a transgender person is purely cosmetic is based on misunderstanding and prejudice, not medical science.” Rhiannon O’Donnabhain underwent sex reassignment surgery in 2001 after having been diagnosed with gender dysphoria. She and her health care providers determined that sex reassignment surgery was a medically necessary step to enable her to live her life as a woman. “I am greatly relieved by the Appeals Officer’s decision,” said Ms. O’Donnabhain. “While the money was important to me, so too was the underlying principle. I hope this case sends a clear message that transgender people deserve dignity, respect and equal treatment for our medical care.” |
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| Gender Reassignment
not a Deductible Medical Expense January 27, 2006 (PLANSPONSOR.com) - The Internal Revenue Service (IRS) issued a memorandum that costs for gender reassignment surgery and related medications, treatment, and transportation may not be deducted as medical expenses under IRC Section 213. The memo referred to a man who suffered from Gender Identity Disorder (GID) since childhood and, upon the diagnosis and recommendation of his therapist and a doctor, entered into hormone therapy, lived as a woman, and eventually had gender reassignment surgery to become a female. The IRS said that IRC Section 213 does not include cosmetic surgery under the term medical care unless the procedure is necessary to correct a deformity directly related to a congenital abnormality, an injury resulting from an accident or trauma, or a disfiguring disease. According to the IRS, the code defines cosmetic surgery as a procedure that is directed at improving a person's appearance and does not promote the proper function of the body, or treat illness or disease, as the term medical care requires. The IRS concluded that, "Without an unequivocal expression of Congressional intent that expenses of this type qualify under section 213, allowing the medical expense deduction is not justified in this case." The IRS memo from the Office of the Chief Counsel is here. |
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silicone implants and injectables Injectable Silicone is not approved for cosmetic use in the United States. In 1991 the FDA banned its use for the treatment of wrinkles and facial defects. Injectable silicone tends to harden, migrate and cause inflammation and skin necrosis. The American Academy of Dermatology counsels members to abide by the position of the Food and Drug Administration (FDA). In the past, the Academy has neither reviewed the use of liquid silicone for cosmetic purposes nor taken a position on its efficacy or safety. The FDA has raised important issues pertaining to the health and safety of patients in whom the material is used. Until these issues are resolved, Academy officers support the FDA position. In December 1991, the US Food and Drug Administration announced through the FDA Medical Bulletin that the agency is concerned about the use of liquid silicone injections for cosmetic purposes. The FDA emphasized that it has not approved the use of liquid silicone for cosmetic purposes and "prohibits manufacturers or physicians from marketing or promoting unapproved products such as liquid silicone." This was the first official indication that the FDA intended to halt the use of liquid silicone for cosmetic purposes. The FDA’s concern pertains to potential adverse effects of liquid silicone injections, ‘including possible movement of silicone to other parts of the body, inflammation and discoloration of surrounding tissues and the formation of granulomas.’ |
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Are you looking for a Doctor to remove the silicone that you pumped in your cheeks, hips , and etc? A number of girls who were pumped from 5 to 25 years ago ARE CURRENTLY HAVING IT REMOVED DUE TO PROBLEMS . It may look good for now however, it does travel baby , with time you will see. Dr. Cardenas is the only Doctor who is currently has the most experience with this procedure of removal. Island Goddess does not endorse having injectable silicone 'pumped' into the body issues. It is illegal and not safe! Aunty Anita |
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