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Orientador: Aparecido Donizete Rossi / Banca: Luciana de Campos / Banca: Fernanda Aquino Sylvestre / Resumo: O presente trabalho tem por objetivo analisar e investigar o processo de revisionismo crítico da tradição em The Mists of Avalon (1982), romance da escritora norte-americana Marion Zimmer Bradley. O processo de re-visão, conceito engendrado pela poetisa e crítica feminista Adrienne Rich em "When We Dead Awaken: Writing as Re-vision" (1972), pressupõe que as escritoras mulheres efetuem uma leitura da tradição literária patriarcal e, a partir de um posicionamento crítico, busquem na sua arte desarticular a voz e a autoridade masculina e suas visões cristalizadas em torno do feminino. A re-visão da Matéria da Bretanha, com a valorização das personagens mulheres, é a tônica do projeto estético desenvolvido no romance. A fim de aprofundar a compreensão sobre a manifestação desse processo revisionista, será analisado o modo como as representações do feminino e o universo mítico presentes na tradição arturiana são trazidos para a narrativa - a partir da fala de Morgana, uma das mulheres da história - já deslidos e re-criados numa perspectiva feminista, algo novo na tradição ocidental. Para tanto, utilizam-se, além dos pressupostos de Adrienne Rich, os escritos de Sandra Gilbert e Susan Gubar em The Madwoman in the Attic (1979) referentes à literatura de autoria feminina; Elaine Showalter e suas considerações sobre a crítica feminista e a ginocrítica; e obras de Mircea Eliade que versam sobre mitologia e o sagrado. / Abstract: This study has the aim of analyzing and investigating the process of critical revisionism of the tradition in The Mists of Avalon (1982), a novel by the American writer Marion Zimmer Bradley. The process of re-vision, concept framed by the feminist poet and critic Adrienne Rich in "When We Dead Awaken: Writing as Re-vision" (1972), assumes that female writers read the patriarchal literary tradition and, from a critical positioning, search in their art to disarticulate the patriarchate and its crystallized views of the feminine. The re-vision of the Matter of Britain, with the appreciation of female characters, is the strength of the esthetic project developed in the novel. With the purpose of deepening the understanding about the manifestation of this revisionist process, we will analyze how representations of the feminine and the mythical universe, present in Arthurian tradition, are brought to the narrative - from Morgaine's talks, she is one of the women in the history - already misreading and re-created from a feminist perspective, something new in the western tradition. To do so, in addition to Adrienne Rich's assumptions, we will use the notes of Sandra Gilbert and Susan Gubar in The Madwoman in the Attic (1979) referring to the literature of feminine authorship; Elaine Showalter and her considerations about feminist critics and gynocritics, and Mircea Eliade's works on mythology and the sacred / Mestre

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This thesis presents a series of feminist counter-readings of the two women in Proverbs 1-9: Woman Wisdom and the Strange-and-Foolish Woman. It therefore seeks to both discern and challenge the traditional male scholarship's understandings of both women, and, more importantly, to read both as women rather than as stereotypes. Most readings of the text construe Woman Wisdom as a personification or a hypostasis, and the Strange-and-Foolish Woman as a stereotype or series of stereotypes of promiscuous and assertively sexual women. Few scholars focus on the significance of these representations of women as women. My feminist counter-reading methodology involves a triple hermeneutic-suspicion, resistance, rereading and representation. This hermeneutic is also informed by an insistently embodied reading practice. My methodology draws on various fields of feminist scholarship, including feminist literary theory and film theory, feminist hermeneutics and feminist biblical criticism, feminist theories of embodiment, and feminist epistemology. In addition, I use contemporary ideas relating to translation to re-translate key terms integral to the focus of my thesis. Each chapter of the thesis focuses on a site of contestation-both within biblical scholarship and within the text. As a piece of feminist scholarship, this thesis both works within the constraints of the traditional understanding of a thesis and contemporary 'malestream' scholarship, and pushes gently at the boundaries, seeking to make spaces for different ways to approach, and write, theses. The first four chapters focusing on the textual analysis are presented as being in a constellation relationship with each other and the later textual analyses. Using a variety of strategies, originating in a variety of feminist disciplines, I have demonstrated that both Woman Wisdom and the Strange-and-Foolish Woman can be read as representations of real women. In each case, their representations-in-the-text are partial, designed to categorise them in the interests of the male system (malestream), and to keep them separate from each other. I also demonstrate, however, that both women resist these attempts at patriarchal and androcentric colonisation. Woman Wisdom, in assertively building her own house within the malestream, claims her own space for her alternative way of wisdom in the male-dominated world of the text. Using her location 'inside' the system to gain access to the young future leaders-both men and women-she disseminates her alternative way with the apparent approval of the system. Contrary to the view of most scholars, she does not speak with the voice of the patriarchal system-she has her own style, and her own message, which she shares freely with all who accept her invitation to her feast of wisdom. The Strange-and-Foolish Woman more openly resists malestream attempts to control and confine her. Like Woman Wisdom, she resorts to resistance strategies to access her audience: she masquerades as a vamp to attract her audience and poke fun at the foibles of the 'wise' old men who denigrate her sexuality but secretly lust after her body. She, too, is a woman who defines herself, and her way of being sexual, and seeks to make a space for an alternative way of being woman, and celebrating her sexuality, in the world of the text. / thesis (PhD)--University of South Australia, 1999

What role do values play in professional women's lives with regard to their sense of self, their consciousness, and their perceived choices in the gender dynamics of social relations? This study investigates the evolution of values over a lifetime, their nature, dynamic and role in women's identity formation in the family setting. How might the Women's Liberation Movement (WLM) have influenced the participants’ new choices and gender relations, their conditioned beliefs about self-in-the-world and their conscious worldviews? A sample of twelve women born between 1937 and 1948 was interviewed in-depth about the values they grew up with, if and how their values changed during the time of the WLM, what they are valuing now in their midlife and what they see as important for their future. Three frameworks influenced this study. Ken Wilber's integral framework of All Quadrants All Levels (AQAL) provided insight into the spectrum of consciousness. Spiral Dynamics (SD) gave an interpretation of the communal dimension of how values cluster into historically defined worldviews. The Australian Values Inventory (AVI), a Personal Development Profile, was used in this study to analyse the current values of the participants. Coming from an eco-feminist perspective, I used a case study approach in conjunction with the standardised AVI instrument. During the research process a wholarchical perspective of what I call Soul Purpose Ecology (SPE) emerged with its Wholarchical Dynamic Analysis (WDAnalysis), which I have used to interpret the data. The findings in this case study propose a soul-centred embodied ethics as prevention, healing and reorganisation of a threatened world. / Doctor of Philosophy (PhD)

There have been substantial changes in the way that families interact with schooling at the point of school choice. These shifts have been brought about by market orientated educational policy changes, and by altered forms and experiences of ‘family’. This study explores this changed dynamic by researching how a group of mothers in one urban setting engaged in school choice over a period of fourteen months. The research set out to investigate the processes, behaviours and influences that mothers took to the task of choosing secondary schooling for their children. In particular it aimed to explore the personal, familial, cultural and social dimensions of this engagement. These objectives were pursued using feminist and phenomenological frames because these theoretical approaches allowed for a gendered and contextualised analysis of experience. Data was gathered longitudinally through return interviews with 20 women from one socially and culturally diverse local government area in Sydney, Australia. The analysis of data is informed by perspectives on markets and consumerism from the field of cultural studies. Bourdieu’s concepts of ‘capital’, ‘habitus’ and ‘field’ were also used along with the feminist concepts of ‘emotional labour’ and ‘emotional capital’ to analyse the way that neoliberal market orientated educational policies impacted on this group of middle Australians. This research shows that the Australian experience of school choice is an emotionally rich, highly context-specific, complex, gendered and cooperative process that contests the prevailing public rhetoric about the operations of markets and of choice. School choice, while not always welcomed by this group of middle Australians, is an overtly gendered activity mostly overseen and undertaken by mothers in gender-specific ways. For these women school choice was an activity that demanded considerable physical and emotional labouring adding significantly to mothers’ work in support of their children’s education. Further, the research showed how within this new marketised context, the family became the site for the contestation of taste via the negotiation of differing economic, social, cultural and emotional capitals vis a vis the structural imperatives imposed by the market. It showed that for these women and their families in this location, at this time, the promise of ‘choice’ was a hollow promise indeed.

This thesis juxtaposes a historical and ethnographic account of a highly organised women's activity -- quiltmaking -- with an examination of feminist discussions on art, craft, leisure, culture and folklore. In describing and analysing the quiltmaking revival in Australia, I attempt to show how quiltmakers have collectively constructed a space in which they avoid, and indeed, deconstruct, some of the ideas and practices which constrain women. As a case study, quiltmaking reveals the practical 'workarounds' that these women have found, which enable them to take time and space for themselves in the face of family responsibilities, to be creative and proud of their artistic efforts in the face of conventions of womanly modesty, and to arrange their own public events in the face of training in silence and backroom support. In so doing, they break down the divisions between professional and amateur, commercial and voluntary, and even public and private. For the most part, feminist analysis has ignored or misunderstood such women. Although feminist philosophers, academics and artists have often used the products of traditionally feminine crafts as metaphors, examples and parables, they have not always done so with knowledge or familiarity. My study of feminist art and craft writing suggests that this is because of a complex interaction between the political and strategic needs of academic feminists at different times and a lack of detailed attention to the actual creative choices of such women, who often refuse the label 'artist', though they are indubitably cultural producers. Similarly, feminist theorists and researchers of leisure have been concerned with why women do not choose the same leisure activities as men, but have discounted the specific pleasures of traditional women's skills, and the homosocial organisations they inspire, as positive reasons for the choice of such activities. Cultural studies analysis, with its emphasis on the products of the commercial media has underestimated the popularity and importance of voluntarily organised cultural production, such as quiltmaking, especially when such production has not been seen as politically interesting. Feminist folklore studies provides the only model for research which takes such activities seriously, and pays attention to the complex ways in which they both subvert and support women's traditional roles.

Thesis (M.A.)--State University of New York at Binghamton, Anthropology Dept., 2006. / Includes bibliographical references.

<p>A comparative essay to show links between empowerment in feminism and postcolonialism by comparing the development of the protagonist in Margaret Atwood's <em>Surfacing</em> to the development of Pauline in Louise Erdrich's <em>Tracks</em>.</p>

<p>År 2006 valde tidskriften 00-tal att tillägna ett av sina nummer den avlidne författaren Mare Kandre. Vad som framgår i detta nummer är att hennes verk och liv har påverkat många, särskilt andra författare. Många har inspirerats och engagerats av henne och känslorna flödar då hon kommer på tal. Citatet ovan är hämtat från Jonas Thentes artikel ”Det låg en skugga över världen igen” publicerad i just detta nummer (2006:23) där han redogör för Kandres verk och hur de har påverkat honom. Den litterära text han talar om i citatet är den åttonde novellen i hennes näst sista bok, Hetta och vitt (2001), som uppenbarligen framkallade en hel känslostorm hos honom. Han beskriver i artikeln hur han i det närmaste hatade henne ett tag på grund av just denna novell. Ärligheten blev för mycket. Novellen berättar om en ensamstående, nybliven mors kamp med att uppfostra och hantera sitt barn. Tillvaron beskrivs praktiskt taget som ett helvete och den omtalade ovillkorliga moderskärleken som enligt norm infinner sig när en kvinna blir mor är här svår att hitta. Enligt Thente är ärligheten så total att den blir svår att greppa och hantera som förälder. Barnet gestaltas som en kropp snarare än som en människa; en kropp som inte slutar skrika och störa. </p><p> Oavsett vad Kandres noveller eller texter handlar om har de det gemensamt att de berör. Hon rör sig över vitt skilda ämnen som krig och föräldraskap och gör det på ett enkelt och okonstlat vis, ofta med just kroppen och det fysiska som ett viktigt element. Just den åttonde novellen i Hetta och vitt var den första texten av Kandre jag läste och precis som hos Jonas Thente väckte den ett antal känslor hos mig vid första läsningen, dock inte av samma karaktär som hans ilska. Istället upplevde jag ärligheten som uppfriskande och välbehövlig då bilden av moderskapet, eller föräldraskapet för den delen, ofta är relativt ensidig. Att få barn beskrivs i diverse tidningar och böcker som något fantastiskt underbart och hedrande, och även om detta på många sätt stämmer och väger upp för allt annat så finns det andra aspekter av fenomenet. Kandre är med andra ord inte rädd för att behandla ämnen som i stort sett är tabubelagda. Även om Thentes reaktion är kraftigt negativ så framkallades den av Kandres ärlighet, förmåga att förmedla en känsla och enligt många skulle det nog ses som toppbetyg. Alla dessa känslor och all den uppskattning Kandre har fått har fångat mitt intresse, därför följer här en litteraturvetenskaplig analys av just Hetta och vitt. Enligt mina efterforskningar blir det den första.</p>