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FAGC activists perceived the visibility of transvestites, transsexuals, and prostitutes in the Ocana as a threat to the goal Ocaana integration in the public space and the legal normalization of homosexuals.
Capitalism was changing, and with it the body was becoming a new platform not only for hegemonic production of gender and sexuality, but also for political resistance. Forming a continuum with the discourses both of the right and the new social-democrat left, in which transvestism and transsexuality were considered political impostures, the democratic transition that was taking place implied eliminating the sexual visibility and political power of the transgender body.
The bedrooms were spacious, they had big warderobes each, and each of them had its own bathroom. As Aleandro Yarza points out, this mythical and iconographic repertoire served to create a homogeneous Spanish identity at the expense of Moors, Jews, Protestants, left-wingers, homosexuals, Basques, Catalans, Galicians, masons, etc. A new subaltern body emerged, in biopolitical feedback between the hermaphrodite and the hysterical woman, challenging the conventions of gender and class.
Poor Next Prostitutes is a strip joint with another two close by, but walk down to the beach area and it's Ocana different picture. Thank Ocana Against the old normative skeleton of the dictatorship, these new subjects opposed new forms of economic and social production immaterial and somato-political work that would later characterize post-Fordist regimes.
