This thesis questions the use of the 'voice' metaphor in contemporary Irish cultural studies in order to examine the ways in which gendered identities are constructed in some Irish Catholic communities in twentieth-century Ireland. With reference to novels by Brian Moore and John McGahern as well as to Judith Butler's theories of performativity and citational practices, it argues that gendered identities are constructed through the repetitive citation of hegemonic cultural discourses. This thesis focuses on the ways in which gendered identities are produced and maintained through the citation of the official discourses of the Catholic Church and the State as well as the more mundane discourses related to popular nationalism and the family. The first two chapters concentrate on novels whose protagonists are trying to construct powerful identities in urban Irish society through the manipulation of gendered discourses. The discussion of Moore's The Lonely Passion of Judith Hearne identifies some of the strategies through which conventional Irish women's voices are constructed and questions the validity of the category of 'authentic' women's voices. In the chapter relating to McGahem's The Pornographer, the powerful, abstract male voice is exposed as a performative construct which is sustained only through the abjection of those elements which disrupt the narrator's performance of masculinity. The remaining chapters concentrate on the use of idealised images such as those of the 'woman-as-nation' and the iconised mother in novels by Moore and McGahem. Moore's The Mangan Inheritance provides the basis for a discussion of whether or not voices attributed to women in texts by Irish men can be read in ways that disrupt the apparent authority of Irish men's voices. This thesis discusses the issues raised when men participate in the deconstruction of idealised images of Irish women. The final chapter examines the processes through which conventional identities are discursively constructed and maintained in two novels by John McGahem: The Dark and Amongst Women. This thesis contends that through the strategic redeployment of those voices attributed to idealised images of Irish women, voices which are conventionally regarded as silent, patriarchal gendered identities can be destabilised or displaced.

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / Esta dissertaÃÃo tem como pressuposto a ideia de que a identidade polÃtica dos movimentos sociais urbanos se constitui e se reconstitui processualmente. Apoia-se em pesquisa realizada com as Comunidades Eclesiais de Base (CEBs) na favela do Lagamar, em Fortaleza-CE. O Lagamar foi tomado como âcaso exemplarâ no que tange ao conjunto de relaÃÃes entre estado e movimentos sociais. Essa dissertaÃÃo focaliza a luta por moradia, equipamentos e serviÃos urbanos como veÃculo a partir do qual se processa a construÃÃo polÃtica dos movimentos de bairros. Foi desenvolvido um estudo de natureza qualitativa. Foram realizadas entrevistas aprofundadas nÃo apenas com representantes do campo dos movimentos sociais urbanos do Lagamar, como com tÃcnicos do Governo do Estado e mediadores locais da porta-vozes da teologia da libertaÃÃo. AlÃm das entrevistas foram efetuadas observaÃÃes in loco em reuniÃes, em palestras e situaÃÃes de conflito entre representantes do bairro e tÃcnicos do governo. Observou-se que a relaÃÃo de semelhanÃa entre sujeitos do movimento e o processo de ânegaÃÃoâ do Estado compÃe tanto a identidade polÃtica assim como os campos de alianÃa desses movimentos. Foi realizado um breve histÃrico dos movimentos sociais em Fortaleza, incluindo o Lagamar, suas lutas, seus processos organizativos e seus atores. A partir destas observaÃÃes, traduzimos o carÃter de novidade dos Movimentos Sociais Urbanos na produÃÃo de um campo instituinte (de acordo com Castoriadis) de aÃÃo polÃtica. A ampliaÃÃo do campo institucional para essas ânovasâ lutas amplia a denominada esfera pÃblica para pautas concernentes à demandas, comumente consideradas, do Ãmbito da vida privada. Conclui-se que o Estado entra em cena no Lagamar conferindo à constituiÃÃo de identidades polÃticas outros referentes tendo por base as polÃticas participativas e as lutas por ampliaÃÃo de esferas de direitos e de cidadania. / This dissertation has as its assumption the idea that political identity within social urban movements is constituted and reconstituted according to a process. It is based on research that was carried on the Comunidades Esclesiais de Base-CEBs in the poor area of Lagamar in the city of Fortaleza, state of Ceara. Lagamar was chosen as an âideal modelâ considering the several relations between state and social movements. This dissertation focus on the struggle for a dwelling, facilities and urban services such which serves as a means for construction of a political awakening led by the movements within poor districts. A qualitative-directed study was developed. Interviews of great depth were used, applied not only to representatives of social urban movements of Lagamar, but also to State Government technicians and local mediators from the theological liberation movement. Besides the utilization of interviews, there were also the employment of in loco annotations of meetings, of lectures and of heated debates between community leaders and state officers. It was noted that there is a similarity between the movementâs subjects and those who âdenyâ the stateâs presence, and both compound the political identity and field of alliances. A brief historical survey of the social movements of Fortaleza was carried on, including the community of Lagamar including its struggles, its organizational efforts and its actors. From these observations it was revealed the newness character of the Social Urban Movements in the production of an instituting political action field (according to Castoriadis). The expanding of the institutional field to include those ânewâ struggles amplifies the so-called public sphere to reach demands that were considered within the private realm only. It is concluded that the State plays a role in Lagamar conferring to the political identity other referents having as basis participative politics and the struggles for increasing the field of rights leading to improvements in citizenship.

DIÓGENES,Gloria Maria dos Santos. O eu e o outro: a constituição da identidade política nos movimentos sociais urbanos. 1989. 206 f. Dissertação (Mestrado em Sociologia) – Universidade Federal do Ceará, Departamento de Ciências Sociais, Programa de Pós-Graduação em Sociologia, Fortaleza-CE, 1989. / Submitted by Maria Josineide Góis (josineide@ufc.br) on 2012-11-16T13:57:00Z No. of bitstreams: 1 Dissertacao de Gloria Maria dos Santos Diogenes.pdf: 528843 bytes, checksum: 439dbf4db8e2e0fb1502e9cd0b430045 (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-11-16T13:59:59Z (GMT) No. of bitstreams: 1 Dissertacao de Gloria Maria dos Santos Diogenes.pdf: 528843 bytes, checksum: 439dbf4db8e2e0fb1502e9cd0b430045 (MD5) / Made available in DSpace on 2012-11-16T13:59:59Z (GMT). No. of bitstreams: 1 Dissertacao de Gloria Maria dos Santos Diogenes.pdf: 528843 bytes, checksum: 439dbf4db8e2e0fb1502e9cd0b430045 (MD5) Previous issue date: 1989 / This dissertation has as its assumption the idea that political identity within social urban movements is constituted and reconstituted according to a process. It is based on research that was carried on the Comunidades Esclesiais de Base-CEBs in the poor area of Lagamar in the city of Fortaleza, state of Ceara. Lagamar was chosen as an “ideal model” considering the several relations between state and social movements. This dissertation focus on the struggle for a dwelling, facilities and urban services such which serves as a means for construction of a political awakening led by the movements within poor districts. A qualitative-directed study was developed. Interviews of great depth were used, applied not only to representatives of social urban movements of Lagamar, but also to State Government technicians and local mediators from the theological liberation movement. Besides the utilization of interviews, there were also the employment of in loco annotations of meetings, of lectures and of heated debates between community leaders and state officers. It was noted that there is a similarity between the movement’s subjects and those who “deny” the state’s presence, and both compound the political identity and field of alliances. A brief historical survey of the social movements of Fortaleza was carried on, including the community of Lagamar including its struggles, its organizational efforts and its actors. From these observations it was revealed the newness character of the Social Urban Movements in the production of an instituting political action field (according to Castoriadis). The expanding of the institutional field to include those “new” struggles amplifies the so-called public sphere to reach demands that were considered within the private realm only. It is concluded that the State plays a role in Lagamar conferring to the political identity other referents having as basis participative politics and the struggles for increasing the field of rights leading to improvements in citizenship. / Esta dissertação tem como pressuposto a ideia de que a identidade política dos movimentos sociais urbanos se constitui e se reconstitui processualmente. Apoia-se em pesquisa realizada com as Comunidades Eclesiais de Base (CEBs) na favela do Lagamar, em Fortaleza-CE. O Lagamar foi tomado como “caso exemplar’ no que tange ao conjunto de relações entre estado e movimentos sociais. Essa dissertação focaliza a luta por moradia, equipamentos e serviços urbanos como veículo a partir do qual se processa a construção política dos movimentos de bairros. Foi desenvolvido um estudo de natureza qualitativa. Foram realizadas entrevistas aprofundadas não apenas com representantes do campo dos movimentos sociais urbanos do Lagamar, como com técnicos do Governo do Estado e mediadores locais da porta-vozes da teologia da libertação. Além das entrevistas foram efetuadas observações in loco em reuniões, em palestras e situações de conflito entre representantes do bairro e técnicos do governo. Observou-se que a relação de semelhança entre sujeitos do movimento e o processo de “negação” do Estado compõe tanto a identidade política assim como os campos de aliança desses movimentos. Foi realizado um breve histórico dos movimentos sociais em Fortaleza, incluindo o Lagamar, suas lutas, seus processos organizativos e seus atores. A partir destas observações, traduzimos o caráter de novidade dos Movimentos Sociais Urbanos na produção de um campo instituinte (de acordo com Castoriadis) de ação política. A ampliação do campo institucional para essas “novas” lutas amplia a denominada esfera pública para pautas concernentes à demandas, comumente consideradas, do âmbito da vida privada. Conclui-se que o Estado entra em cena no Lagamar conferindo à constituição de identidades políticas outros referentes tendo por base as políticas participativas e as lutas por ampliação de esferas de direitos e de cidadania.

Made available in DSpace on 2015-04-17T15:01:46Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 811624 bytes, checksum: 0b1cfc3d0a3c4eef86347a576e0bd115 (MD5) Previous issue date: 2011-12-21 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The religiosity in general is still a core to the Brazilian culture, influencing their attitudes and behaviors.Even considering the importance of studying minority groups as important objects of research, the growth of some organizations, such as the "New Life and Alliance Catholic Communities", shows a shift in the religious experience of the contemporary world. Although there are many studies about human values, meaning of life and well-being, there are very few studies about the relationship of these constructs with the members of some religious institutions. The lack of studies in this area shows how significantly important is the research and analysis of this new social group, through the scientific view of what values are prevalent in those who participate of such institutions, and also to give attention to the level of well-being and sense of life of the people who live there. This study aimed to investigate the existential and value correlates of the participants of the New Catholic Communities present in the area of João Pessoa city. To this end, counted with the participation of 147 members of new communities in a convenience sample (not random). The ages of the participants ranged between 18 and 65 years (M = 29.31, DP = 10.89), most of the participants having completed high school (38.8%), most singles (60.5%) and women (63.9%). All were asked to fill the PIL Test scales (Purpose in Life), General Health Questionnaire 12, QVB and Basic Values Questionnaire, as well as the sociodemographic questionnaire. It was observed that the most important values on those organizations are the religiosity and obedience, and that the subfunctions were much more normative and interactive. It was also observed that members of the group "life community" give more importance to the value of obedience, when compared to members of the "alliance community" and that the men give more importance to the subfunction achievement than women. Depression was positively correlated with the subfunction experimentation, the anxiety was positively correlated with the subfunction existence, depression and anxiety where also positively correlated with the existential emptiness. On the other hand, the existential emptiness was negatively correlated with the fact that the member feel important to his community and the condition of having partner of the same community, which represents protection factors of subjective well-being . The results were analyzed in the light of human values and the theoretical perspective of Viktor Frankl. / A religiosidade de forma geral ainda se constitui um núcleo para a cultura brasileira, influenciando em suas atitudes e comportamentos. Mesmo considerando a importância do estudo de grupos minoritários como importantes objetos de pesquisa, o crescimento de algumas organizações, como as Novas Comunidades Católicas de Vida e Aliança , ilustra uma mudança na forma de vivenciar a religiosidade no mundo contemporâneo. Apesar de já existirem muitos estudos sobre a temática dos valores humanos, bem como sentido de vida e bem-estar, muito pouco se encontra sobre a relação desses construtos com membros de instituições religiosas. A ausência de estudos nesta área torna significativamente importante a investigação e análise desse novo grupo social, através da atenção científica sobre quais valores são predominantes naqueles que aderem a tais instituições, bem como dedicar tal atenção ao nível de bem-estar e sentido de vida nos sujeitos ali presentes. Dessa forma o presente trabalho teve como objetivo investigar os correlatos valorativos e existenciais dos participantes das Novas Comunidades Católicas presentes na grande João Pessoa-PB. Para tanto, contou-se com a participação de 147 integrantes das Novas Comunidades, em uma amostra de conveniência (nãoprobabilística). As idades dos participantes variaram entre 18 e 65 anos (M = 29,31, DP = 10,89), grande parte dos participantes possuindo o ensino médio completo (38,8%); a maioria solteiros (60,5%) e mulheres (63,9%). Todos foram solicitados a responderem às escalas PIL-Test (Purpose in Life), Questionário de Saúde Geral 12, QVB e o Questionário dos Valores Básicos, bem como ao questionário sociodemográfico. Observou-se que os valores mais importantes nessas organizações são religiosidade e obediência, e que foram mais presentes as subfunções normativa e interativa. Foi observado também que os membros do grupo comunidade de Vida dão mais importância ao valor obediência, quando comparados aos membros da "comunidade de aliança", e que os homens dão mais importância a valores da subfunção realização do que as mulheres. A depressão correlacionou-se positivamente com a subfunção experimentação; a ansiedade correlacionou-se positivamente com a subfunção existência; depressão e ansiedade correlacionaram-se, ainda, positivamente com o vazio existencial. Por outro lado, o vazio existencialcorrelacionou-se negativamente com o fato de o membro sentir-se importante para sua comunidade e com a condição de ter parceiro(a) fazendo parte da mesma comunidade, o que representou fatores de proteção do bem-estar subjetivo. Os resultados foram analisados à luz dos valores humanos e da perspectiva teórica de Viktor Frankl.