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1
McCallum, Fiona. "The political role of the patriarch in the contemporary Middle East : an examination of the Coptic Orthodox and Maronite traditions." Thesis, University of St Andrews, 2006. http://hdl.handle.net/10023/2776.
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The objective of this study is to analyse the contemporary political role of Christianity in the Middle East. This will be achieved by focusing on the office of the patriarch. In most of the Eastern Christian churches, the patriarch is widely accepted as the spiritual head of the community and, throughout the centuries, this authority has often been translated into temporal power. Although other communal actors have challenged the dominant position of the patriarch, this dual role as spiritual and civil leader provides resources which can be used to strengthen the claim to be the political representative at the expense of lay rivals. The case studies selected for this project - the Coptic Orthodox and the Maronite churches - share several key characteristics. Firstly, both evoke a distinct identity on the basis of faith yet are directly linked to a specific homeland - Egypt and Lebanon respectively. In contrast to spiritual leaders of communities which are not concentrated in one particular country, the Coptic Orthodox and Maronite patriarchs have the potential to become involved in national affairs if desired. Secondly, both communities have pressing if different concerns as indigenous Christians in a turbulent regional environment dominated by another religion - Islam. The vast majority of these relate to the position of the community in the homeland. Thirdly, both communities have recently experienced widespread expansion outside the traditional territory in the Middle East. This allows an examination of the impact this growth has had on both the church and community at home and abroad. Fourthly, since becoming the head of each church, Patriarch Shenouda III, Coptic Orthodox Patriarch of Alexandria and all Africa and Patriarch Nasrallah Boutros Sfeir, Patriarch of Antioch and all the East of the Maronites, have proven to be charismatic and influential figures in church and national affairs. They have clearly played significant parts in relations between the community and state in the decades since their election to office. Finally, the two case studies have been selected as they best represent the potential of Christian communities to have a political role in this region. While the Copts constitute only a small proportion (5-10% depending on the identity of the source) of the Egyptian population, they are still the largest Christian community in the Middle East, numbering around 5-6 million. In contrast, the Maronites are a small community in terms of size. It is estimated that there are no more than 600,000 Maronites in Lebanon. Yet within Lebanon, they still make up over 20% of the population, offering them a chance to have a significant impact on national affairs. This study proposes that the patriarch exercises a political role because of his position as the head of the community. The authority and tradition of the office is constantly invoked to reinforce this position. In the contemporary period, this can be attributed to the desire to fill the leadership vacuum which exists amongst Christians in the Middle East.
2
Qin, Guoshuai. "La vie des patriarches Quanzhen : histoire d’une construction hagiographique, 13e-19e siècles." Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP004.
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Aux époques des dynasties Jin (1115-1234) et Yuan (1279-1368) émergea le courant Quanzhen, qui deviendra par la suite l’une des deux principales branches du taoïsme. À ses débuts, il suscita un vaste intérêt de la part de l’ensemble de la société, que cela soit chez la noblesse, chez les lettrés et les notables jusqu’au sein du petit peuple. De manière implicite ou explicite, l’influence du Quanzhen fut perceptible dans l’ensemble des pratiques sociales. À l’aide des documents de l’époque et en les recoupant avec les hagiographies d’immortels dans les sources Quanzhen, nous pouvons esquisser les contours préliminaires de la genèse de l’ordre, dans le contexte des bouleversements sociaux-politiques des périodes des Jin et Yuan. Parmi les matériaux essentiels, et dont l’étude reste pourtant à ce jourtrès succincte, nous portons notre attention sur les légendes relatant les transformations des Sept Véritables (Qizhen). Ces légendes font à la fois partie du domaine religieux et du domaine littéraire. D’après l’abondance des hagiographies des immortels telles qu’elles sont décrites dans le Jinlianzhengzongji ou le Qizhenxianzhuan, les récits des transformations des Sept disciples de Wang Chongyang furent au temps des Jin et des Yuan des documents essentiels et un symbole fort de l’identité du taoïsme Quanzhen. Pour les moines et moniales Quanzhen, les hauts faits relatés dans les hagiographies des Sept Véritables devinrent des modèles à suivre. Puis, à partir de la fin de la dynastie Ming et plus particulièrement à la fin des Qing et pendant la République de Chine, les légendes des transformations des Sept Véritables ont été, d’une part, répandues à l’intérieur du courant Quanzhen et, d’autre part, réécrites et propagées par le concours de moralisateurs, de romanciers, d’adeptes des religions non-officielles, mais également par des moines Quanzhen ainsi que des disciples laïcs de l’ordre. Nous avons pu recenser au moins six versions différentes sur les légendes des transformations des Sept Véritables dans les ouvrages suivants : Qizhenzushiliexianzhuan, Qizhentianxianbaozhuan, Qizhenyinguozhuan, Jinlianxianshi, Chongyang qizhenyanyizhuan et Qizhenbaojuan. Ces six versions de l’hagiographie Quanzhen ont été reprises, copiées et publiées en plus de quarante-quatre éditions sous différents titres. En bref, selon les questions clefs issues des trois couches formant l’identité Quanzhen citées ci-dessus, nous essayons de comprendre comment, face à l’environnement religieux particulier aux dynasties Ming et Qing, les moines taoïstes ont d’une part été actifs sur une partie du territoire et ont pris part aux bouleversements historiques de ces époques en se servant de récits hagiographiques prônant la doctrine Quanzhen ; et d’autre part, parce qu’il y a eu des réorganisations profondes dans les récits sur les transformations des Sept Véritables qui étaient contraires à la doctrine Quanzhen et dont certains passages ont suscité des conflits. Le courant Quanzhen riposta, critiqua et réécrivit des ouvrages de façon à corriger les commentaires jugés contraires à la doctrine Quanzhen. De telles actions démontrent que les religieux Quanzhen avaient, des Ming à la République de Chine, une vive conscience de leur identité religieuse spécifique. A l’heure actuelle certains spécialistes des religions non-officielles considèrent que distinguer trop nettement le Quanzhen des religions non-officiellesen opposant une pensée orthodoxe et une pensée sectaire n’est qu’une invention et une interprétation scientifique peu pertinente par rapport à la réalité historique. Cependant, notre analyse portant sur un total de six versions et d’au moins quarante-quatre éditions des hagiographies d’immortels Quanzhen indique que les taoïstes Quanzhen n’étaient pas indifférents aux imbrications fréquentes entre leur doctrine et les religions non-officielles, tout en portant un regard lucide sur leur identité religieuse à travers des actions visant à la protégerIn the times of the Jin (1115-1234) and Yuan (1279-1368) dynasties emerged the Quanzhen order, which later became one of the two main branches of Taoism. In its beginnings, it aroused great interest from the whole of society, be it among the nobility, among the literati and the notables up to the bosom of the common people. Implicitly or explicitly, the influence of Quanzhen was perceptible in all social practices. Using the documents of the time and intersecting them with the anthologies and hagiographies of Quanzhen origin, we can sketch the preliminary outlines of its history, especially in the context of the social-political upheavals of the periods of Jin and Yuan. Among the essential materials, the study of which remains to this day very succinct, we pay attention to the legends relating the transformations of the Seven Veritables (Qizhen). These legends are both part of the religious and literary domains. According to the abundance of the hagiographies of the immortals as described in the Jinlianzhengzongji or the Qizhenxianzhuan, the stories of the transformations of the seven disciples of Wang Chongyang were essential and later became a strong symbol for the identity of Quanzhen Taoism. For the Quanzhen taoists, the great deeds recounted in the hagiographies of the Seven Veritables became models to follow. Then, from the end of the Ming Dynasty and especially at the end of the Qing and during the Republic China, the legends of the transformations of the Seven Veritables were, on the one hand, spread within the Quanzhen order and on the other hand, rewritten and propagated under the help of moralizers, novelists, followers of unofficial religions, but also by Quanzhen taoists and their lay followers. We have been able to list at least six different versions of the legends of the transformations of the Seven Veritables in the following works: Qizhenzushiliexianzhuan, Qizhentianxianbaozhuan, Qizhenyinguozhuan, Jinlianxianshi, Chongyang qizhenyanyizhuan and Qizhenbaojuan. These six versions of the Quanzhen hagiography have been reproduced, copied and published in more than forty-four editions under different titles. In short, according to the key questions from the three layers forming the Quanzhen identity mentioned above, we venture to understand on how, in the face of the particular religious environment of the Ming and Qing dynasties, the Quanzhen Taoists were on the one hand actively taking part in the historical and literary developments by narrating hagiographies to advocate the Quanzhen doctrine; and on the other hand, because there have been profound reorganizations in the narratives of the transformations of the Seven Veritables which were contrary to the Quanzhen doctrine and some of whose passages have given rise to conflict, how the Quanzhen Taoists retaliated, critiqued, and rewritten hagiographies to correct comments deemed contrary to the Quanzhen doctrine. Such actions demonstrate that the Quanzhen taoists had, from the Ming to the Republic China, a keen awareness of their specific religious identity. At the present time some specialists of non-official religions consider that distinguishing Quanzhen too clearly from unofficial religions by opposing orthodox thought and sectarian thought is only an invention and a scientific interpretation that is irrelevant to historical reality. However, our analysis of a total of six versions and at least forty-four editions of the hagiographies of Quanzhen immortals indicates that the Quanzhen Taoists are not indifferent to the frequent interweaving of their doctrine with unofficial religions, but deeply concerned about their Quanzhen authenticity and religious identity
3
Antiochos, Grégoire Loukáki Marína. "Éloge du patriarche Basile Kamatèros /." Paris : Université de Paris I, 1996. http://catalogue.bnf.fr/ark:/12148/cb35826175g.
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4
Tennholt, Karolina. "Patriarchal madness : Patriarchal oppression and madness in Jean Rhys's Wide Sargasso Sea." Thesis, Södertörn University College, School of Language and Culture, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-609.
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5
Justus, Michelle. "Patriarchal Trauma in Appalachian Literature." UKnowledge, 2016. http://uknowledge.uky.edu/english_etds/40.
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Patriarchal Trauma in Appalachian Literature examines the effects of subjugation on women as it is represented in three novels set in Appalachia. I define patriarchal trauma as an act causing mental anguish to a woman and perpetrated against her because she is a woman. I use the term to encompass violent, catastrophic harms but more particularly to pinpoint the traumatic effects of the quotidian, systemic deprivation of women’s autonomy. Reconsidering classic texts such as James Still’s River of Earth and Robert Morgan’s Gap Creek: The Story of a Marriage as narratives of women’s trauma establishes a lineage on the subject, which culminates in Lee Smith’s more recent Guests on Earth. This project eschews authenticity as an analytical tool, turning instead to modes of argument in feminism’s toolkit to delineate the potentially grim outcomes for women whose agency is constricted or usurped. While patriarchal control mechanisms such as domestic violence and sexual abuse inflict readily observable injuries on women, I argue that common, everyday subordination to men can exact a similar emotional toll, especially on women who strenuously defy male dominance. These traumatic states, I further contend, have previously been read as inevitable acquiescence or a genuine desire for subjugation in River and Gap Creek, respectively, while experiences of trauma in Guests are directly portrayed as mistaken interpretations of madness. Reassessing women characters’ numb, compliant, depressed, or enraged emotions as responses to patriarchal trauma challenges the practice of pathologizing women’s rebellion.
6
Faleni, Mzukisi. "Patriarchy in the House of Jacob and PhaloPatriarchy in the House of Jacob and Phalo: Contribution to Contextual Hermeneutics." University of Western Cape, 2020. http://hdl.handle.net/11394/8286.
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Philosophiae Doctor - PhDThis study investigates the privileges and hermeneutical advantages enjoyed by a Phalo interpreter of practices in the bilbical text that are similiar to or the same as those found in Phalo's patriarchal culture. The study therefore probes the extent to which the Phalo interpreter could take advantage of these presumed similarities and sameness, the legitimacy and validity of claims of patriarchal bias attributed to the Phalo interpreter , and the extent to which such claims should be taken seriously by the house of Phalo
7
Poteet, Margaret Ellis. "Literary unity in the patriarchal narratives /." Full-text version available from OU Domain via ProQuest Digital Dissertations, 1990.
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8
Kalousios, Ioannis D. "Alexis le Stoudite, patriarche de Constantinople (1025-1043)." Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAK007.
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Le patriarche Alexis (1025-1043), une des plus remarquables personnalités ecclésiastiques du XIe siècle à Byzance, a joué un rôle déterminant dans les affaires tant politiques qu’ecclésiastiques. Une situation complexe a émergé après la mort du puissant empereur Basile II en 1025 et c’est dans ce contexte que les Actes d’Alexis, traduits et commentés, traitent de diverses questions canoniques (hérésies et questions matrimoniales, avec les peines imposées mais aussi impôts ecclésiastiques et affaires monastiques). En abordant ces différents domaines ou plus encore diverses attitudes d'opposition au pouvoir impérial, le patriarche Alexis se trouve au cœur des relations entre l’Église et l’empereur. Les relations avec les autres Églises constituent également une des préoccupations d’Alexis. Son œuvre, contribuant à la préservation de la foi correcte, a été suivie par les patriarches suivantsPatriarch Alexis (1025-1043), one of the most remarkable ecclesiastical personalities of the 11th century in Byzantium, played a decisive role in both political and ecclesiastical affairs. A complex situation emerged after the death of the mighty emperor Basil II in 1025 and it is in this context that the Acts of Alexis, translated and commented, address various canonical questions (heresies and matrimonial issues, with the penalties imposed but also taxes ecclesiastics and monastic affairs). By addressing these different areas or even more different attitudes of opposition to the imperial power, the patriarch Alexis is at the heart of the relationship between the Church and the emperor. Relationships with other Churches are also a concern of Alexis. His work, contributing to the preservation of the correct faith, was followed by the following patriarchs
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Acquaro, Philip Anthony. "The rights and obligations of patriarchs in conciliar legislation." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Baloyi, Magezi Elijah. "Patriarchal structures, a hindrance to women's rights." Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-05272008-135428/.
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Schmitz, Gabriele. "Transgressing motherhood : contesting patriarchal constructions of infanticide /." For electronic version search Digital dissertations database. Restricted to UC campuses. Access is free to UC campus dissertations, 2003. http://uclibs.org/PID/11984.
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Durham, Paula Hope. "Patriarchy and self-hate, Mary Daly's psychological assessment of patriarchal religion appraised and critiqued in the context of Karen Horney's psychoanalytic theory." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq21967.pdf.
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Frömmer, Judith. "Vaterfiktionen Empfindsamkeit und Patriarchat in der Literatur der Aufklärung." München Paderborn Fink, 2005. http://d-nb.info/986680931/04.
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Sekano, Gopolang Harry. "Experience of men under the leadership of women is a challenge to pastoral care." Diss., Pretoria : [s.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-05282008-164951/.
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Pagolo, Augustine. "Patriarchal religion as portrayed in Genesis 12-50." Thesis, Oxford Centre for Mission Studies, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.421119.
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Ward, Lowery Nicholas J. L. "Patriarchal negotiations : women, writing and religion 1640-1660." Thesis, Queen Mary, University of London, 1994. http://qmro.qmul.ac.uk/xmlui/handle/123456789/1682.
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Women were prominent in the Lollard movement in the fifteenth century, but it is only in the mid-seventeenth century that women begin to produce theological texts which contribute to the controversy over popular religious expression and women's part in religious culture. After 1640 women began to publish on a number of theological issues and in a wide range of genres: prose polemic, prophecy, autobiography and spiritual meditation. Subject to widespread criticism, they quickly had to fashion a rhetoric of justification with which to defend their intervention in print and pacify male critics. This thesis shows that they achieved this in two ways: by producing a literature which complied with the expectations of masculine theological culture and by manipulating these assumptions so as to create space for a female symbolic language of piety. They developed a literary self-consciousness which depends on the idea of subjectivity as a gendered experience and they often resisted their detractors by valorising denigrated forms of female subjectivity and pursuing theological conclusions irrespective of normative ideas of gender. Women did not engage in theological debate in isolation, however. They often intervened as committed members of religious sects and thus deserve to be read as representatives of corporate and communal theologies. In contrast to earlier studies which have sought to recover neglected women writers as early feminists, without reading their work historically, this thesis seeks to uncover the social and the theological rather than the authorial origin of much early modem women's writing and to measure its engagement with early modem debates on women and religious culture. It seeks to challenge the increasingly dominant view of early modem women writers which invests them with too modem an authorial presence, by reconstituting the seventeenth-century debates which gave rise to their work and by bringing modem French feminist perspectives to bear on a period largely untouched by theoretical approaches to literature. To this end it proceeds by way of several close readings of women who wrote as women and as Baptists, Independents, Levellers, Presbyterians and Quakers.
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Panteleeva, Neko (Natalia). "Fortschritt vs. Tradition: Patriarchat und weibliche* Selbstbestimmung in der DDR." Frauenstadtarchiv Dresden, 2020. https://slub.qucosa.de/id/qucosa%3A75416.
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Dieser Beitrag beleuchtet das Spannungsfeld aus fortschrittlicher Politik, patriarchalen Staatsstrukturen und dem Fehlen einer sozialen Emanzipation der Geschlechter in der DDR. Im Fokus stehen subjektive Erfahrungen von Frauen und deren Ansichten zu Gleichberechtigung, Chancen und patriarchalen Erscheinungen. Ein Schwerpunkt liegt auf biographischen Interviews, welche das Frauenstadtarchiv Dresden (FSA) im Jahr 2020 mit Frauen geführt hat, die in der DDR gelebt haben und die sich seit Jahrzehnten feministisch engagieren.
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Kakavelakis, Nikolaos. "La vie et l'oeuvre du patriarche Cyrille Loucaris : 1570-1638." Université Marc Bloch (Strasbourg) (1971-2008), 2007. http://www.theses.fr/2007STR20033.
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Cyrille Loucaris (1570-1638), patriarche d’Alexandrie de 1602 à 1620 et ensuite patriarche de Constantinople jusqu’à 1638, fut sans doute le personnage ecclésiastique orthodoxe le plus ambigu des temps modernes. Pour certains ce fut un héros national, pour d’autres un patriarche charismatique, tandis que d’autres voix le condamnent comme hérétique, ennemi de la foi orthodoxe… Qui a raison ? Qui était vraiment le patriarche Cyrille Loucaris ? Qu’envisageait-il de faire ? Par quels moyens ? Et quelles furent les conséquences ?La recherche de cette thèse s’étend sur une période très conflictuelle du point de vue dogmatique et institutionnel, pendant laquelle la lutte entre le Catholicisme et la Réforme franchit les frontières de l’Eglise orthodoxe orientale qui fut obligée de confirmer son identité théologique. La signature de Cyrille, en tant que patriarche de Constantinople, apparaît sur une célèbre confession de foi, influencée semble-t-il, par l’enseignement de la RéformeCyril Lucaris (1570-1638), patriarch of Alexandria for 18 years and then patriarch of Constantinople for an almost equal period of time, were undoubtedly the orthodox ecclesiastical character the most ambiguous in modern times. For many, he was a national hero, for others a charismatic patriarch while other voices condemn him as heretic, enemy of the orthodox faith. Who is right? Who was really the patriarch Cyril Lucaris? Which were his plans? By which means? And which were the consequences? This research is related with a period of dogmatical and institutional conflicts. The fight between Catholicism and the Reform penetrated the borders of the Eastern orthodox Church which was obliged to confirm its theological identity. The ecclesiastical character, the most important during this time period in the East was Cyril Lucaris, whose signature, as a patriarch of Constantinople, appears on a famous confession of faith probably influenced by the teaching of the Reform
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Tabassum, Naima. "Towards Unlocking Patriarchy: Women." Phd thesis, METU, 2011. http://etd.lib.metu.edu.tr/upload/12613022/index.pdf.
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This dissertation is a qualitative case study of women&rsquos political participation in local government in District Hyderabad, Pakistan from a feminist perspective. There is a longstanding patriarchal trend of elite women&rsquo
s selective political participation in Pakistan. But recently introduced local government system with increased quota (33%) for women brought a large mass of non-elite women in local politics. This research explores the social dynamics behind this changing pattern through semi-structured interviews with 53 elected women local councilors in the district. It argues that there is a dialectical relationship between patriarchy and women&rsquo
s political participation. It shows how patriarchal structures have reconfigured to enhance their interest by bringing non-elite women into politics for their power interest. The women, who entered politics, do not challenge the patriarchal structures
rather they use them as resources to facilitate their entry and survival in politics. This process has rendered somewhat of a compatible co-existence between these two antagonistic forces. Patriarchy has gained more modernized outlook while still retaining male domination. The non-elite women, although still controlled by and submissive to male domination, have gained ever broader legitimate space for their autonomous action. The research contributes to the debates concerning patriarchal transformation, arguing that certain features of patriarchy, when responding to accommodate new socio-political developments, gives rise to its own contradictions, thus potentially creating the conditions for overall societal change.
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Adams, David Lee. "Deus Praesens : the Present God in the Patriarchal Narratives." Thesis, University of Cambridge, 1997. https://www.repository.cam.ac.uk/handle/1810/283718.
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This dissertation examines the nature of the concept of the presence of God as expressed in chapters 12-50 of the book of Genesis. It does this on the basis of the text of these chapters as divided among the literary sources of the Pentateuch, as those sources have been traditionally understood. The introductory chapter reviews the history of the study of the concept of the Presence in the Hebrew Scriptures. It traces the origins of the commonly held view that the Hebrew concept of the Presence developed from a nomadic concept of the Presence in which God was thought to be associated with persons to a view that incorporated place-oriented element borrowed from Israel's Canaanite neighbours. It also examines two general concepts of the Presence: the 'Accompanying Presence' in which God is thought reveal Himself in association with persons, and the 'Local Presence' in which God is thought to reveal Himself in association with places. The bulk of the dissertation consists of a close examination of passages in the patriarchal narratives where the concept of the presence of God appears. In this process the dissertation isolates three types of texts: those which contain elements of the Accompanying Presence only, those which contain elements of the Local Presence only, and those which contain elements of both concepts of the Presence intermixed. This examination reveals that the concept of the Presence was a much more significant theological construct in the religious thought of the Hebrew Scriptures than has been commonly recognized. The conclusion notes the distribution of these different types of passages, particularly the mixed-type passages, across the commonly-held literary sources of the Pentateuch and explores the implications of these discoveries. On the basis of this examination, the dissertation proposes a bi-polar concept of the Presence in which both elements of the Accompanying Presence and the Local Presence exist together in a dynamic tension that helps share the Hebrew faith.
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Orr, Janette. "The Great Goddess, her vestiges uncovered in three patriarchal religions." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ30972.pdf.
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Studholme, Sophie Alkhaled. "Women entrepreneurs in Saudi Arabia : bargaining within a patriarchal society." Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=201720.
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Saudi Arabia is one of the world’s largest exporters of oil and is known as the hub of Islam. It has been argued that the production of oil has a harmful effect on the economic and political status of women. Therefore, these tribal states are left with atypically strong patriarchal institutions where women are assigned to the domestic sphere. However, the international political pressure on Saudi Arabia to improve the position of women post the events of September the 11th 2001 has led the government to mobilise initiatives encouraging women into the public sphere. In addition, the depletion of oil resources has drawn the government’s attention to lessen its dependency on oil production and concentrate on private sector investment. Part of the government’s strategy has specifically focused on women, who hold much of the wealth in the country, to invest in the entrepreneurial sector in order to diversify the Saudi economy and provide employment to the rapidly increasing population. However, the laws continue to maintain women’s secondary position in society, as they are built on tribal customs and ideologies which treat women as ‘legal minors’ under the guardianship of her closest male relative. Furthermore, women are confined to jobs in the labour market which are deemed ‘suitable to their nature’, and thus, their entrepreneurial investment is constrained by gender-‐discriminating laws and placed within certain industries. Research on Saudi women’s experiences of participating in the labour force are scarce, as is the literature on Saudi female entrepreneurs .This thesis adopts a relational multilevel framework with the lens of ‘patriarchal connectivity’ in investigating the salient micro-‐ domestic, meso-‐societal and macro-‐ state opportunities and boundaries of 13 Saudi female entrepreneurs embedded in the patriarchal context. The research adopts a relational methodological approach, capitalising on qualitative in-‐depth interviews with the female entrepreneurs to explore their entrepreneurial experiences, motivations, and the boundaries and opportunities they face. Furthermore, the study investigates women’s negotiation strategies in overcoming the patriarchal boundaries. The findings highlight the women’s ‘emancipatory’ motivations behind entrepreneurship. They also illustrate the nature of the ‘permeable boundaries’ within and across the patriarchal domestic, societal and state domains, which meant the women were paradoxically confronted by ‘enabling’ opportunities and ‘constraining’ boundaries in each of the domains. However, whilst the women did exercise agency at some permeable boundaries, this agency remained within the confines of a prevailing patriarchal structure.
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Shore, Lesley Anne. "The anima in animation| Miyazaki heroines and post-patriarchal consciousness." Thesis, Pacifica Graduate Institute, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3645282.
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This dissertation explores how the heroines in Hayao Miyazaki animations subvert the antiquated, patriarchal models of the conquering hero that predominate Western literature and cinema. As unifying agents of change, such heroines use communal solutions to conflict by rejecting militarism, refuting stereotypical gender roles and reversing environmental destruction. Five Miyazaki animations are reviewed: My Neighbor Totoro, Spirited Away, Howl's Moving Castle, Princess Mononoke and Nausicaa of the Valley of the Wind. The protagonists in these films undertake a voyage of balance inspired by Shinto animism and Japanese mythological traditions that reflect the heroine's journey schema and the individuation process that is the zenith of depth psychology. I argue that Miyazaki heroines are not solely aligned with Jungian theories of the anima as a contrasexual projection of a male, but rather as the spark of life that ignites the storyline.
The intention of this work is to examine the role of the anima rich heroine by drawing upon the depth psychological theories of James Hillman, Hayao Kawai, Marie- Louise von Franz, Ginette Paris and Christine Downing. At the same time, Miyazaki heroines are contrasted with the Disney princesses that reinforce traditional heterosexual norms and other pop culture protagonists that support androcentric order.
To attain a holistic vision of the world, the Miyazaki heroine must overcome the patriarchal constructs of her society that would otherwise disempower her. Such heroines exert their strength of character through compassionate understanding of the oppositional characters within the film story rather than viewing them as foes to be destroyed. Miyazaki heroines discover equilibrium of self by meeting their unconscious shadow aspects and positively integrating them instead of projecting them negatively onto others.
The anima rich, complex heroine in Miyazaki animations is a transformative protagonist that represents an emerging heroic and mythic model for a global community in transition. Drawing from soul more than ego, she contributes to an evolving collective psyche that bears the potential to heal and reshape this nascent post-patriarchal world.
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Akgul, F. "Patriarchal theory reconsidered : torture and gender based violence in Turkey." Thesis, University of Westminster, 2016. https://westminsterresearch.westminster.ac.uk/item/9z94z/patriarchal-theory-reconsidered-torture-and-gender-based-violence-in-turkey.
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Gender theory in general, and patriarchal theory in particular, have been explored in this research to describe the procedures, processes, norms, values and, most importantly, structures that define the subject. Patriarchal theory mostly perceives men as the abusers and women as the abused. However, the nuances and particularities of these oppressive structures have not been explored in detail. In this research, the reader is introduced to the various manifestations of how being privileged and underprivileged is constructed. This research focuses on processes and structures and it mostly explores alternative approaches towards political sociology and its intersection with gender theory. The thesis adopts a multi-level analysis that involves the different manifestations of the ruler-subject binary at the societal and interpersonal levels of analysis. The so-called private and public spheres with their fluid identities have been analyzed after descriptions of internal mechanisms reproducing the social construction of oppression are understood. Similarities between analysis concerned with the household and the public sphere reflects on how binaries such as the masculine and feminine, and the ruler and the subject, reproduce, mirror and reinforce one another. This research, therefore, focuses on structural and systematic ways of reproducing patriarchy as a system that affects the society in an inclusive way. This required and understanding of norms and values that have been analyzed as a reflection of processes that accommodate oppression. The intersection of these processes has led the author to argue that ‘women are to men, what the citizen is for the state, in the context of Turkey’. The feminization of the male political subject has been argued after presenting three chapters that represent my original contribution to knowledge. Through utilizing interviews conducted by other scholars, I initially analyzed male and female statements on domestic violence in Turkey. Second, I analyzed written texts, including official documents, which inform the reader of state officials’ views on gender inequality. Third, I have analyzed the relationship between the state and the citizen through the research I conducted, on police violence during the Gezi Park protests and other interviews include the research conducted with feminist and human rights laywers. The similarities between the manner, processes and values between the male and female (as well as the ruler and the subject) led to a discussion that the male political subject is simultaneously masculine and feminine. The feminization of the male political subject represented an alignment between two spheres that reinforce one another, through mirroring the public and the private. These two systems created a contradiction within the subject often leading him to over-compensate his damage. Therefore, patriarchal relativity was introduced to discuss a perspective on over-compensation amongst subjects and agents that coincide and conflate within vertical patriarchy. Accordingly, new concepts of patriarchy were needed to capture the nuances within a system that defines the subject at macro and micro levels. Throughout this research, the contributions produced by scholars during the past forty years over debates on patriarchal theory have been reproduced to a great extent. This research has utilized a multi-level analysis through comparisons made by references to metaphors. Metaphoric reproduction is a rare approach within patriarchal theory, often different to utilizing a single theoretical framework. The employment of semi-structured and unstructured interviews with additional content analysis substantiates the author’s subjectivity. This subjectivity reflects a feminist understanding of politics, political sociology, philosophy, and gender theory. As a result, political structures, processes, privilege, and vulnerability have been explored with a view understanding and empowering the marginalized.
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Lück, Detlev. "Der zögernde Abschied vom Patriarchat der Wandel von Geschlechterrollen im internationalen Vergleich." Berlin Ed. Sigma, 2009. http://d-nb.info/996600213/04.
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Rodrigues, Ana Dias Campos. "FAMÍLIA E SEXUALIDADE: O CASO DA VIDEIRA IGREJA EM CÉLULAS." Pontifícia Universidade Católica de Goiás, 2007. http://localhost:8080/tede/handle/tede/973.
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Previous issue date: 2007-05-29This work has born of the desire to understand what are the motivation that make the Vineyard Church in Cell´s followers refrain themselves to make sex check out what is the religion offer of that church that maje the followers, prácctice sexual abstinence before marriage. It was made a documentary research, using as a method the phenomenology and socialogical analysis research. The family an marriage concepts have been suffering changes through the years. The family nowadays do not obey the tradicional patriarchal family model anymore, as in the past an the sexuality has been understood as something that is structured by a social way of living, presenting a diversity form. The Vineyard Church in Cell, which is fundamentalist, desires and tries to rescue the traditional patriarchal family model with a sexual abstinence speech and a promotion of a sexuality control it´s objective is to obtain the happiness in marriage struggling against the high level of dissociate families.
Este trabalho nasceu do desejo de compreender quais as motivações que levam os fiéis da Videira Igreja em Células a se absterem do sexo fora matrimônio, aderindo ao conceito da Corte e verificar qual é a oferta religiosa da referida igreja que leva os fiéis a praticarem abstinência sexual fora do matrimônio. Foi realizada uma pesquisa documental, tomando como método a fenomenologia e a análise sociológica de pesquisa. Os conceitos de família e de sexualidade foram sofrendo modificações através dos tempos. Atualmente, a família não obedece mais ao tradicional modelo da família patriarcal e a sexualidade passou a ser compreendida como algo construído socialmente, apresentando-se de maneira diversificada. A Videira Igreja em Células, sendo fundamentalista, busca resgatar o tradicional modelo da família patriarcal com o discurso de abstinência sexual e a promoção do controle da sexualidade, afim de obter a felicidade no casamento, lutando contra o elevado índice de famílias dissociadas.
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McNeill, Gail Alexandra. "A sensational legacy : the new woman's debt to the sensation novelists of the 1860s." Thesis, University of Strathclyde, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.249136.
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Kim, Gumsun, of Western Sydney Nepean University, and Faculty of Visual and Performing Arts. "A question of equality : women and women's art under patriarchal society." THESIS_FVPA_XXX_Kim_G.xml, 1995. http://handle.uws.edu.au:8081/1959.7/358.
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In the past and present the inter-gender relationship has been based on male domination resulting in the overlooking of the female role and value. Many male-inspired theories helped to establish this hierarchical relationship and to perpetuate the belief that men and women have been created differently and not equally privileged. My research on the status of Korean women verifies these theories by examining how much social and cultural conditions have contributed to the difference between the genders to the disadvantage of women. It also reveals the distortion of patriarchal theories by investigating the principle of Confucianism which led to the depravation of Korean women's opportunities to develop themselves. The present level of achievement for women's equality is the result of these women's struggles. I as a women artist, present my work so that it will help both men and women to raise their awareness and to eliminate the prejudice towards females in society. The early principle of the Yin and Yang, distorted later for political benefits, implied a cooperative relationship of two forces for creation and development. Although these force are different and independent, when used cooperatively, they make a complete picture of stability and harmony. If they remain separate forces there is no resulting completion of creation, but instability and misfortunes. By disclosing this principle of harmony in Shamanism and early Confucianism, I also present the notion that all kinds of misfortunes come out of a broken harmony between creatures, peoples, and genders.Master of Arts (Hons)
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Kim, Gumsun. "A question of equality : women and women's art under patriarchal society /." View thesis, 1995. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030801.151817/index.html.
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Punzel, Andreas 1955. "Patriarchal voices and female authority in Katherine Anne Porter's Miranda stories." Diss., The University of Arizona, 1997. http://hdl.handle.net/10150/282343.
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This study offers a feminist reading of Katherine Anne Porter's Miranda stories and includes in its discussion "Old Morality," "Pale Horse, Pale Rider," and the stories of The Old Order as well as the "implicit" Miranda stories "Flowering Judas" and "Holiday." Focusing on questions of gender politics, the study traces the ways the representatives of patriarchal culture within Porter's texts attempt to circumscribe Miranda in traditional gender roles and examines the extent to which Miranda succeeds in asserting her independence. Central to the analysis is the argument that gender politics do not rely on methods of subjection and repression but instead employ strategies of subversion to effect Miranda's self-subjugation to and self-containment within the social order. The theoretical basis for this argument lies in the discourse theory of Mikhail Bakhtin and Michel Foucault's concept of power. Following Miranda's life chronologically, the study explores its main stages: her upbringing in the confining context of the family, which attempts to insert her into the prevailing sexual economy and traditional gender roles; her flight into the world and into a life of social and intellectual independence but also sexual self-abnegation; her escape from language into silence as a result of her marginalization; and her subsequent return to the world as a more assertive woman.
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Iles, S. C. "Patriarchal therapeutism : The medicalisation of deviance, with particular reference to women." Thesis, University of Kent, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371144.
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Turner, Jacqueline. "Diasporic connectivity and patriarchal formations in the sex trafficking of women." Thesis, London Metropolitan University, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.603077.
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This thesis explores diasporic connectivities and formations of patriarchy in the cross-border sex trafficking of women in the United Kingdom. The function of heteronormativity in the trafficking process is also a key concern. This is a multi-methods study, drawing on interviews with experts in the field of trafficking, and on data extracted from completed Crown Prosecution Service trafficking case files. Interviews with national and international experts were undertaken to explore the extent of the knowledge base on crime groups engaged in the sex trafficking of women into and within the UK by reference to their structure, composition, modus operandi, and to the role of diasporas in the trafficking process. Additionally, through data extracted from Crown Prosecution Service trafficking files, defendants are profiled and groups are allocated to models in a typology hypothesizing four possible intersections between traffickers and their respective diasporas in the UK. The role of diasporas and the function of heteronormativity are similarly explored through the data during each phase of recruitment, movement and exploitation, and with particular focus on women as traffickers. The thesis shows the methods of recruitment employed in source countries to ensure the supply of women, and the forms of control exercised by traffickers in the UK. In examining the business of exploitation, it further shows how the commodification of women is central to the hegemonic masculinity project.
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Schmitz, Aline Motter. "O trabalho das mulheres agricultoras familiares na atividade leiteira." Universidade Estadual do Oeste do Parana, 2014. http://tede.unioeste.br:8080/tede/handle/tede/37.
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Previous issue date: 2014-04-29Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
On this research it has been analyzed the family farmers women participation on the milky activity. It has been used the patriarch concept for that, which consist in a domination system where there is the man supremacy on the woman. Such system exist as conductor as in social relations as economic and cultural, which the women have a inferior role, as in the public space as private. The Southwest region of Parana, especially the counties of Francisco Beltrão and Salto do Lontra, the objects of research are composed by a family agriculture, colonized from a patriarch and capitalist logic. The agriculture of this region has as base the production of grains from a technological package and the milky production that has become an important income source for the families for the farms since 1990. The milky production, which used to be an activity performed basically by women started being managed by men after the agriculture modernization. The sexual division of work is very intense in a patriarch system and the women are responsible for the daily chores (which demands more time) and the most of the time the work that is not paid ( as the house chores, cooking, taking care of children and elders). Besides to verify the devaluation of women work, it has been realized that the most of the cases are the men who represent the family in public spaces and the decision makings, being as a leader or even as a participant in the courses for technician capacitation. In this sense, although it has been standing out some social and economical advancements, mainly from the women struggles, specifically in the region of Southwest of Parana, through the unions and Women Movements, etc., even so the women were not able to break the patriarchal system of subordination and in the case of farmers they keep on dependents of men, mainly financially, because they are considered the bosses of productive units and most important representative of institutions related to family agriculture.
Nesta pesquisa, procuramos analisar a participação das mulheres agricultoras familiares na atividade leiteira. Para tanto, utilizamos o conceito de patriarcado, o qual consiste em um sistema de dominação, em que há supremacia do homem sobre a mulher. Este sistema vigora como condutor tanto de relações sociais quanto econômicas e culturais, em que as mulheres são relegadas a um papel inferiorizado, tanto no espaço público quanto no privado. A mesorregião Sudoeste Paranaense, em especial os municípios de Francisco Beltrão e Salto do Lontra, objetos de nossa pesquisa, são compostos por uma agricultura familiar, colonizada a partir da lógica capitalista e patriarcal. A agricultura desta mesorregião tem como base a produção de grãos a partir do pacote tecnológico da agricultura e a produção leiteira que se tornou importante fonte de renda para as famílias agricultoras principalmente a partir da década de 1990. A produção leiteira, que era uma atividade desempenhada predominantemente pelas mulheres, após modernização da agricultura e da própria atividade pecuária, passa a ser administrada pelos homens. A divisão sexual do trabalho é intensa no patriarcado e, as mulheres ficam responsáveis pelos trabalhos cotidianos (os quais demandam mais tempo) e pela maior parte do trabalho não remunerado (como na casa, com a alimentação, cuidado de crianças e idosos). Além da onstatação da desvalorização do trabalho da mulher, percebemos que na maioria dos casos são os homens que representam a família nos espaços públicos e de tomadas de decisões, seja como dirigente ou mesmo participantes das entidades representativas. Assim são eles que participam dos cursos de capacitação técnica. Neste sentido, embora destacamos que tenham ocorridos vários avanços sociais e econômicos, principalmente a partir das lutas das mulheres, no caso da mesorregião Sudoeste Paranaense, seja a partir do Movimento Popular de Mulheres, da participação das mulheres no sindicalismo, etc. ainda assim, as mulheres não romperam com o sistema patriarcal de subordinação e, no caso das agricultoras, continuam dependentes dos homens, principalmente financeiramente, pois eles são considerados os chefes das unidades produtivas e os principais representantes das entidades relacionadas a agricultura familiar.
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Scotti, Alba. "Transalpine Hintergründe der liturgischen Musikpraxis im mittelalterlichen Patriarchat Aquileia Untersuchungen zu den Responsoriumstropen." Hildesheim Zürich New York Olms, 2002. http://deposit.d-nb.de/cgi-bin/dokserv?id=2869715&prov=M&dok_var=1&dok_ext=htm.
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Scotti, Alba. "Transalpine Hintergründe der liturgischen Musikpraxis im mittelalterlichen Patriarchat Aquilea : Untersuchungen zu den Responsoriumstropen /." Hildesheim ; Zürich ; New York : Olms, 2006. http://catalogue.bnf.fr/ark:/12148/cb409810676.
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Scotti, Alba. "Transalpine Hintergründe der liturgischen Musikpraxis im mittelalterlichen Patriarchat Aquileia : Untersuchungen zu den Responsoriumstropen /." Hildesheim [u.a.] : Olms, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2869715&prov=M&dok_var=1&dok_ext=htm.
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Blanchet, Marie-Hélène. "Le patriarche Georges Gennadios Scholarios (vers 1400-vers 1472) : personnage mythique, personnage réel." Toulouse 2, 2005. http://www.theses.fr/2005TOU20053.
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Georges Gennadios Scholarios est le premier patriarche de Constantinople après la prise de la capitale byzantine par les Turcs le 29 mai 1453. A la tête de l'Eglise orthodoxe de 1454 à 1456, Scholarios tente de rassembler les Grecs autour de leur identité religieuse commune, mais, en raison de rivalités internes, il est rapidement évincé du patriarcat. Cet échec est lié à la personnalité ambiguë de Scholarios : alors qu'il se pose en orthodoxe intransigeant, il se montre singulièrement tolérant à l'égard de ceux qui se sont jadis compromis dans l'Union des Eglises en acceptant la réconciliation avec l'Eglise romaine. Or Scholarios lui-même a participé dans sa jeunesse au concile de Florence de 1438-1439, et il appartenait alors au camp des unionistes. Par la suite, son ralliement à un antiunionisme revendiqué lui a permis de gagner de l'influence jusqu'à devenir patriarche, mais cet engagement pourrait relever plutôt d'une stratégie politique que de réelles convictions antilatinesGeorge Gennadios Scholarios was the first patriarch of Constantinople after the Byzantine capital was taken by the Turks on May 29th, 1453. Head of the orthodox Church from 1454 to 1456, Scholarios endeavoured to unite the Greeks around their common religious identity, but due to internal rivalries, he was quickly removed from the patriarchate. His defeat was linked to his ambiguous personality because, while claiming to be an intransigent orthodox, he was strangely permissive in his attitude towards those who had formerly disgraced themselves over the Union of the Churches by accepting a settlement with Rome. When Scholarios was a young man, he had himself attended the council of Florence in 1438-1439 and at the time belonged to the Unionist party. When he subsequently adopted an assumed antiunionist position, he gained so much influence that he became patriarch, but his commitment may rather be seen as political strategy than as genuine antilatin convictions
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Gonçalves, Adriana de Souza Jordão. "Silenced women in Joan Rileys fiction." Universidade do Estado do Rio de Janeiro, 2011. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=2337.
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Conselho Nacional de Desenvolvimento Científico e TecnológicoEsta dissertação busca analisar como Joan Riley, escritora jamaicana que vive na Inglaterra, expõe e denuncia em suas obras a submissão feminina diante da opressão e violência sexual sofridas por mulheres negras. Objetivamos apontar a crítica ao papel dos discursos patriarcal e pós-colonial, práticas de poder que tornam o contexto social das mulheres representadas em seus romances propício para o exercício do jugo masculino, através da exploração do silêncio de mulheres vítimas de abusos sexuais. O necessário recorte do objeto restringiu a análise às duas personagens centrais dos romances The Unbelonging (1985) e A Kindness to the Children (1992), mulheres cujas subjetividades foram anuladas pela objetificação de seus corpos e a desumanização de suas identidades
The present work aims at analyzing how Joan Riley, Jamaican writer who lives in England, exposes and denounces in her work the female submission in face of the oppression and sexual violence suffered by black women. The objective of the study is to point out the authors criticism of patriarchal and post-colonial discourses, power practices which insert the women represented in her fiction into the proper social context for the exercise of male domination, through her exploration of silence of women who are victims of sexual abuse. The necessary cut of the object restricted the analysis to the two central characters in the novels The Unbelonging (1985) and A Kindness to the Children (1992), women whose subjectivities were made null by the objectification of their bodies and the dehumanization of their identities
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Rutherford, Sarah Jane. "Organisational cultures, patriarchal closure and women managers : in what ways do organisational cultures act as a means of patriarchal closure to exclude and/or marginalise women managers?" Thesis, University of Bristol, 1999. http://hdl.handle.net/1983/91282085-b658-4d98-96e4-d6b9b81e72a2.
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This research investigates the gendered aspects of organisational culture. Empirical studies of two organisations, both with distinctive divisional cultures were undertaken. Employing and extending the Weberian concept of social closure, I ask whether, and to what extent, different organisational cultures act as means of social closure to exclude and/or marginalise women managers. I design a research typology for studying gender and culture, consisting of gender awareness, management style, time management, public/private divide, informal socialising, and sexuality. I draw on several different theories of power to explain hierarchical gender relations in organisations. I found that a Weberian concept of legal rational authority is still relevant to organisational life, particularly leadership. The concept of discourse, as meaning what may be said at any one time, proved useful, particularly in illuminating the public/private divide. I argue that a concept of patriarchy is still vital for a feminist analysis of organisations and Gramsci's concept of hegemony helps explain why women are seemingly complicit in their own oppression. The research highlights the importance of an adequate definition of orgnisational culture in order to identify its exclusionary characteristics. Different constituents of culture may act to exclude women in different ways and in different areas, even where a strong equal opportunities policy exists. Key findings include the prevalence of sexual harassment even at senior levels and in'feminised' areas of work; the positive impact of a nonheterosexual culture on gender relations, and the importance of business demands on management style. At senior levels, long hours, informal socialising, management style, and the acceptance of a public/private divide act in combination or separately to marginalise and exclude women. Whilst women managers fare better in an equal opportunities organisation, men's resistance to women in organisations becomes more subtle as overt discrimination is outlawed.
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Diyammi, Mark Paul. "Gender antagonism and social change in a patriarchal community the Iraqw case of Northern Tanzania ; female struggle against gender inequalities." Bern Berlin Bruxelles Frankfurt, M. New York, NY Oxford Wien Lang, 2006. http://d-nb.info/989159671/04.
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Centeville, Valéria. "Ciúme patológico masculino: reflexões sob a ótica junguiana." Pontifícia Universidade Católica de São Paulo, 2008. https://tede2.pucsp.br/handle/handle/15710.
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Previous issue date: 2008-05-16The objectives of this study are to comprehend how male pathological jealousy expresses itself in a patriarchal culture and also to understand psychological aspects involved in the dynamics of such disturbance, especially the emotional complexes. The bibliographical research has revealed the existence of many essays linking male jealousy to violence against women particularly in a domestic context. Definitions of jealousy from important authors such as Adler (1967), Alberoni (1988), Freud (1976), Klein and Riviere (1975) and the American Psychiatric Association s DSM-IV - Diagnostic and Statistical Manual of Mental Disorders (1994) have been researched. Books and articles of Jungian and neo-Jungian scholars were also examined, only to find Carlos Byington (2006), the creator of the Symbolic Psychology, description of jealousy. Still based on this theoretical approach to male pathological jealousy I came across Grinberg s essay (2000). In the last stages of the bibliographical research specific attention was given to how the term jealousy was accounted for throughout Carl Gustav Jung s work. To illustrate such a condition certain films were considered and selected, Claude Chabrol´s 1994 production L enfer being the most representative. It was interpreted based on Jung s Analytical Psychology and on the information pertaining to the patriarchal culture. Allowing us to conclude that the characteristics and emotions most commonly associated with the male pathological jealously are: power and possession, the desire for dominion over the loved one, love and rivalry, fear of loss, exclusive love and feelings of inferiority; the inability to surmount the Oedipus complex as a structure, the presence of a maternal and/or paternal complex, the repression of the feminine principle and the resulting psychic disequilibrium are the constituent factors associated with the male pathological jealousy. This kind of affection is generally related to paranoia. I propose to consider the hypothesis that culture and patriarchal values, when unilateral, intensify pathological jealousy since what s most revealing of the psychotic jealous extreme behavior is precisely the need to control others and maintain dominance over them
Os objetivos deste estudo são: compreender como o ciúme patológico masculino se expressa na cultura patriarcal e entender os aspectos psicológicos envolvidos na dinâmica do ciúme patológico, especialmente os complexos. O resultado do levantamento bibliográfico mostrou que existem muitos trabalhos que associam o ciúme masculino à violência contra a mulher, especialmente no contexto doméstico. Foram pesquisadas definições de ciúme formuladas por autores importantes como Adler (1967), Alberoni (1988), Freud (1976), Klein e Riviere (1975) e do DSM-IV - manual diagnóstico e estatístico de transtornos mentais (1995). Livros e artigos de autores junguianos e neo-junguianos foram pesquisados, tendo sido encontrada uma única definição de ciúme nesta abordagem teórica, conceituada por Carlos Byington (2006), criador da chamada Psicologia Simbólica. Foi encontrado um artigo científico junguiano sobre ciúme patológico masculino, de Grinberg (2000). Na última etapa do levantamento bibliográfico, o termo ciúme foi pesquisado nas obras completas de Carl Gustav Jung. Para ilustrar o ciúme patológico masculino, foram selecionados e assistidos alguns filmes, tendo sido escolhido o que melhor representa esta patologia no gênero masculino - Ciúme, o inferno do amor possessivo (1994) - de Claude Chabrol. A ilustração foi analisada com base na abordagem da Psicologia Analítica, assim como nas informações que contextualizam a cultura patriarcal. Conclui-se que as características e emoções mais comumente associadas ao ciúme patológico masculino são: poder e posse, desejo de domínio sobre o ser amado, amor e rivalidade amorosa, medo da perda, desejo de exclusividade amorosa e sentimentos de inferioridade. A não superação do complexo de Édipo enquanto estrutura, a presença de complexo materno e/ou paterno, a repressão do princípio feminino e o conseqüente desequilíbrio psíquico são fatores associados ao ciúme patológico masculino. Este afeto é encontrado com mais freqüência na paranóia. Considera-se a hipótese de que a cultura e os valores patriarcais, se unilaterais, intensificam o ciúme patológico, pois o que se mostra exagerado no ciumento patológico é a necessidade de dominar e controlar quem ele acredita possuir
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Bauer, Christian. "Stereotypical Gender Roles and their Patriarchal Effects in A Streetcar Named Desire." Thesis, Högskolan i Halmstad, Sektionen för humaniora (HUM), 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-17170.
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Stereotypical gender roles have probably existed as long as human culture and are such a natural part if our lives that we barely take notice of them. Nevertheless, images of what we perceive as typically masculine and feminine in appearance and behavior depend on the individual’s perception. Within each gender one can find different stereotypes. A commonly assumed idea is that men are hard tough, while women are soft and vulnerable. I find it interesting hoe stereotypes function and how they are preserved almost without our awareness. Once I started reading and researching the topic of stereotypes it became clear to me that literature contains many stereotypes. The intension of this essay is to critically examine the stereotypical gender roles in the play A Streetcar Named Desire, written by Tennessee Williams in 1947. It is remarkable how the author portrays the three main characters: Stanley, Stella and Blanche. The sharp contracts and the dynamics between them are fascinating.
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Kesby, Michael. "Geographies of power : state and patriarchal spatial discourse and practice in Zimbabwe." Thesis, Keele University, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241304.
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Medaglia, Azadeh. "Patriarchal structures and ethnicity : the case of the Italian community in Britain." Thesis, University of Bristol, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.265318.
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Thompson, Christopher P. "Discreet Feminism: Neil Gaiman’s Subversion of the Patriarchal Society in American Gods." ScholarWorks@UNO, 2015. http://scholarworks.uno.edu/td/2026.
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Neil Gaiman’s use of a hyper-masculine American culture in American Gods sheds light upon the multiple issues surrounding a misogynistic society in which women are treated as sexual objects and punished for their independence as sexual beings. Gaiman’s efforts at highlighting these issues are discreet and hidden under layers of patriarchal expectations, but through the use of his protagonist, Shadow, Gaiman is able to provide an alternative to the society he represents. While he successfully illustrates this more “ideal” society, his endeavors fall short and are almost imperceptible throughout his novel. Gaiman’s work in American Gods, while lacking in its overall presence, brings attention to the issues within a hyper-masculine society and it is through this unique, feminist approach that Gaiman is able to present his strong argument for change.
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Shawyer, Sarah Rose Violet. "The imperial patriarchal discourse : British Jewish culture, identity and the Palestine Mandate." Thesis, University of Southampton, 2017. https://eprints.soton.ac.uk/415883/.
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This thesis explores the interplay between British Jewish culture and identity in relation to contemporary perceptions and collective memories of the Palestine Mandate. It begins with a historical examination of the British Jewish press, Mass Observers, and communal and personal correspondence regarding British Jews and the Palestine Mandate from 1944 to 1948. The thesis then devotes a chapter each to discussion of three modern British Jewish texts that provide insight into communal and personal responses to both the end of the Palestine Mandate and the subsequent establishment of the state of Israel: Linda Grant’s When I Lived in Modern Times; Peter Kosminsky’s The Promise; and Howard Jacobson’s The Finkler Question. Throughout all four chapters, issues of age, gender, and the use of specific terminology along with features of recent British Jewish history, such as Zionism, the Holocaust and the Second World War, will be fully explored. The unique socio-political orientation of Grant, Kosminsky and Jacobson as British Jews will be examined, with the differences and similarities noted accordingly. The subsequent findings of this analysis argue that each of the three texts discussed employ an overarching framework, the imperial patriarchal discourse, in which retrospective perceptions of the Palestine Mandate exist. Furthermore, the origins of this narrative can be evidenced in the historical study of press, communal and individual responses to the Palestine Mandate and British Jews between 1944 and 1948, suggesting the modification of an already existing pattern of understandings among British Jews. This framework is adaptable in nature and inclusive in scope. The use of the imperial patriarchal discourse thus demonstrates that British Jews formed their response to the Palestine Mandate, Zionism and Israel from within the specific socio-cultural milieu in which they operated – and continue to do so.
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Skrocki, Michael K. "The notion of subsidiarity in the light of patriarchal rights in Title VII of the Codex canonum ecclesiarum Orientalium." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Loukaki, Marina. "Etude sur la vie et l'œuvre de Grégoire Antiochos l'éloge au patriarche Basile Kamatèros /." Lille : A.N.R.T. Université de Lille III, 1989. http://bibpurl.oclc.org/web/29966.
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Loukáki, Marína. "Étude sur la vie et l'oeuvre de Grégoire Antiochos : l'éloge au patriarche Basile Kamatèros." Paris 1, 1989. http://www.theses.fr/1989PA010605.
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Etude consacree a la vie et l'oeuvre de gregoire antiochos, rheteur et fonctionnaire byzantin au xiie siecle. Le travail est divise en trois parties. Dans la premiere il est question des origines et de la famille du personnage, de son education, de sa carriere dans l'administration comme secretaire imperial, juge du velum et grand drongaire, ainsi que de son activite comme rheteur a la cour. La deuxieme partie est consacree a la presentation de son oeuvre, des lettres et des discours, en forme de regeste qui contient: mention des manuscrits, mention d'une edition eventuelle la bibliographie relative, analyse du contenu et des remarques sur la datation et sur les renseignements historiques ou prosopographiques. La troisieme partie contient l'edition de l'eloge au patriarche basile kamateros. Dans l'introduction au texte grec on trouve un resume du discours, la datation, une critique litteraire, une note sur les manuscrits et presentation du personnage du patriarche. L'edition est accompagnee par une traduction en francais et un commentaire. Le travail s'acheve par un index des citations, un index des mots rares ou inconnus des dictionnaires et deux annexesThe study is dedicated to the life and work of gregory antiochos, an orator and office-bearer of the byzantine empire in the 12th century. It is divided in three parts. In the first part we are informed on the origin of the person, his education, his carier in the administration as an imperial secretary, krites of the velum and grate droungarios, as well as on his activity as a courtorator. The second part is dedicated to the presentation of his work (letters-orations) in the form of a catalogue including: mention of the manuscripts, eventual eition, relevant bibliography, analysis of the content and remarks on the dating and the historical or prosopographical informations of the texte. The third part includes the edition of the oration on the patriarch basil kamateros. In the introduction to the greek texte one can find summary of the oration, dating, litterary remarks, a note concerning the manuscripts and a presentation of the patriarch's personality. The edition has a french translation and comments. The study is complited by an index of citations and index of rare words and two appendixes
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Cunha, Jaqueline dos Santos. "A representação feminina em Mulher Pantera e Mulher Maravilha." Universidade Federal de Goiás, 2016. http://repositorio.bc.ufg.br/tede/handle/tede/5890.
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Since around 1940s it has been debated about the impact of comic books in society. However, it was from no earlier than the 1970s, with the growing interest of scholars, they have come to be regarded as an artistic expression that can inform, criticize, maintain and/or subvert the norm. In an attempt to contribute to this discussion, this master dissertation investigates in a comparative perspective to what extent the comic books Miss Fury by Tarpé Mills and Wonder Woman by William Moultan Marston, both superheroine debuted in 1941, subvert the representation of the models of femininity in the 1940s. Tarpé Mills (1912-1988), throughout the Miss Fury, outlines an independent character, within the text, and an illustration that is coherent with the style of art that aligns the woman stereotypes of beauty and sensuality widespread at the time; she creates a super heroine and secondary characters marked by ruptures and continuity with the patriarchal discourses. In turn, William Moultan Marston (1893-1947) created within the text, a feminist superhero who would work as a new model of women, but like Miss Fury the illustration of Wonder Woman followed in affinity with the idea of promoting visual pleasure of the female body to the characters and readers, especially heterosexual readers. Thus, specifically, this dissertation analyzes the female representations and the ruptures with patriarchal discourse within the contradictory narratives. In order to accomplish my research goals, I have used the theories used in Women’s Studies (BEAUVOIR, 1949; WOLF, 2002) and in Comics Studies (MCCLOUD, 1995, 2006; WOLK, 2007).
Desde a década de 1940 tem se debatido acerca do impacto das histórias em quadrinhos na sociedade. No entanto, foi somente a partir da década de 1970, com o crescente interesse de pesquisadores acadêmicos, que elas passaram a ser analisadas como uma manifestação artística que pode informar, criticar, manter e/ou subverter a norma. Na tentativa de contribuir com essa discussão, esta dissertação investiga numa perspectiva comparada em que medida as produções quadrinísticas Mulher Pantera de Tarpé Mills e Mulher Maravilha de William Moutan Marston, ambas super-heroínas debutadas no ano de 1941, subvertem os modelos de representação da feminilidade na década de 1940. Tarpé Mills (1912-1988), por meio de um texto que delineia o perfil de uma personagem independente e de uma ilustração que coaduna com o estilo de arte que alinha a mulher aos estereótipos de beleza e sensualidade difundidos à época, constrói uma super-heroína e personagens secundárias marcadas pelas ideias de ruptura e continuidade com os discursos patriarcais. Por sua vez, William Moutan Marston (1893-1947) criou, no âmbito do texto, uma super-heroína feminista que serviria como novo modelo as mulheres, mas a exemplo de Mulher Pantera a ilustração seguia em afinidade com a ideia de promoção do prazer visual do corpo feminino para os personagens e para os leitores, especialmente para leitores homens e heterossexuais. Assim, especificamente, o propósito é analisar as representações femininas e perceber as rupturas com o discurso patriarcal no interior das contraditórias narrativas. Para desenvolver a pesquisa a que me propus, lancei mãos dos estudos sobre mulher (BEAUVOIR, 1949; WOLF, 2002) e dos estudos sobre histórias em quadrinhos (MCCLOUD, 1995, 2006; WOLK, 2007).