Submitted by Renata Lopes (renatasil82@gmail.com) on 2015-12-14T15:38:34Z No. of bitstreams: 1 deborafajardopontes.pdf: 1602460 bytes, checksum: 181d50cf0dfba54cfc37b9ebde967401 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2015-12-14T15:55:32Z (GMT) No. of bitstreams: 1 deborafajardopontes.pdf: 1602460 bytes, checksum: 181d50cf0dfba54cfc37b9ebde967401 (MD5) / Made available in DSpace on 2015-12-14T15:55:32Z (GMT). No. of bitstreams: 1 deborafajardopontes.pdf: 1602460 bytes, checksum: 181d50cf0dfba54cfc37b9ebde967401 (MD5) Previous issue date: 2015-01-20 / Essa dissertação tem como proposta identificar as representações da sexualidade feminina em revistas brasileiras contemporâneas dirigidas à mulher. O objetivo é verificar o quanto essas representações distam, ou se aproximam, dos estereótipos femininos construídos ao longo da civilização ocidental. O corpus da pesquisa é formado por três publicações de editoras consolidadas no mercado brasileiro: Nova e Lola (já extinta), da Editora Abril, e Marie Claire, da Editora Globo, colecionadas por seis meses – de janeiro a junho de 2013. A fundamentação teórica inclui trabalhos de estudiosos do feminismo, da história das mulheres no mundo ocidental, da identidade como construção narrativa, das interações sociais e da comunicação. A Análise de Conteúdo categorial, como proposta por Laurence Bardin, foi a metodologia usada para analisar o material selecionado. Procedeu-se ainda a uma pesquisa de recepção com leitoras das respectivas revistas, cujo objetivo é averiguar a sua percepção relativa a esse produto. A pesquisa aponta para a ideia de “modernizar para não transformar” - característica encontrada nas revistas e acentuada nas últimas décadas. / The purpose of this dissertation is to identify different forms of female sexuality representation in contemporary Brazilian magazines aimed at female audiences. The specific aim is to verify how much these representations get close or far from long-standing feminine stereotypes built in Western civilization. The research corpus is composed of three publications by some traditional Brazilian printing houses: the Nova and Lola magazines (the last one already extinct) by Editora Abril and Marie Claire by Editora Globo, collected along six months – from January through June 2013. Theoretical fundamentals used in this work include results of research about feminism, the history of women in the Western world, identity as a narrative construction, social interactions and communication. Categorical content analysis, as a proposal by Laurence Bardin was the methodology used to analyze the selected material. A research work about the reception of this product has also been conducted. The overall conclusion suggests the existence of an idea of “modernizing in order not to transform” a characteristic that has been found in magazines and seems to have been highlighted in the last decades.

Made available in DSpace on 2016-06-02T20:13:09Z (GMT). No. of bitstreams: 1 2244.pdf: 1249648 bytes, checksum: bdea8a2d0e86f56a36ec1da7651f7a2d (MD5) Previous issue date: 2009-02-10 / Studies about woman and about femininity, inside the psychoanalytic field may follow some very different rumors. The theme is enclosed by polemics and contradictions, once the after-Freud authors such as Klein, Brunswick, Bonaparte, Muller, Horney, Jones and Lacan introduce different points of view and disagree, even in the interpretation, with what Freud presented in his works. This survey aims to bring back the Freudian theory about woman and femininity, as well as solve some theoretical conflicts based on the misinterpretation of his texts. For a better understanding of the problem a brief description of the historic track of the theories about woman and femininity in the psychoanalytic stroke was accomplished. Among the said authors, stand out Lacan, for his innovations in the femininity conception and the feminine enjoyment. However, the mean objective of this work is Freud´s theory, that led him up to clinic studies. Hysteria, phobia and obsession are the pathologies found in the woman analised by Freud and that are part of this work. Each one of these diseases show a different logic in the production of symptoms, however all of them contribute to the construction of a theory about the feminine. In the works that talk about social themes antrophology, artistic and literary, Freud define the woman´s place in the social function, as well as he claim his point of view about the subject. References of femininity can be found in seductive and dangerous women as Medusa; and at the same time in feminine figures that represent love and fertility. Freud describe women as defenders of the familiar institution, that sometimes do not consider the social rules. This way of being, typically feminine hasn´t appeared just because of the culture of a civilization but also because of the sexuality. So, Freud´s text about feminine sexuality are also very import sources of woman conception. The castration complex, appeared with the investigation about the anatomic difference between the sexes and caused psychics consequences that brought the self satisfaction. So, the idea that Freud had created a falocentric theory in which the woman is always subordinate to her husband came on the scene. Trying to take part in this critic about the Freudian model, Birman propose a new view about the femininity. The definitions about feminine, though, can lead the psychoanalysis and the psychoanalysis philosophy theorists as David-Ménard to study about the universality of the femininity construction in Freud and Lacan. Thus, the study about femininity and the woman is led to a way across the Freudian work and includes experience in the psychosexual and cultural environment education. / Estudos sobre a mulher e sobre a feminilidade, dentro do campo psicanalítico, podem seguir rumos muito diferentes. O tema é cercado de polêmicas e contradições, já que autores pósfreudianos como Klein, Deutsch, Brunswick, Bonaparte, Müller, Horney, Jones e Lacan, apresentam versões diferentes e discordam, até mesmo, na interpretação do que Freud teria afirmado em sua obra. Esta pesquisa tem como objetivo realizar um retorno a teoria freudiana sobre a mulher e a feminilidade, a fim de solucionar possíveis conflitos teóricos, que tiveram origem na má interpretação de seus textos. Para melhor contextualizar o problema, foi realizada breve descrição do percurso histórico das teorias sobre o feminino no movimento psicanalítico. Dentre os autores citados, destaca-se Lacan, por suas inovações na concepção da feminilidade e do gozo feminino. Porém, o principal interesse deste trabalho é a teoria de Freud, o que levou ao estudo dos seus casos clínicos. Histeria, fobia e obsessão são as patologias encontradas em mulheres que Freud analisou e que fazem parte deste trabalho. Cada uma destas doenças apresenta uma lógica diferente na produção de sintomas, porém todas contribuem na construção de uma teoria sobre o feminino. Nas obras que tratam de temas sociais, antropológicos, artísticos e literários, Freud define o posicionamento da mulher em sua função social, assim como realiza afirmações marcantes sobre sua visão acerca do assunto. Encontram-se referências da feminilidade em figuras sedutoras e perigosas como a Medusa; e ao mesmo tempo, em figuras femininas representando a amor e a fertilidade. Freud descreve as mulheres como defensoras da instituição familiar, a ponto de negligenciarem as normas sociais. Esta maneira de ser, tipicamente feminina, não seria fruto apenas da cultura de uma civilização, mas segundo Freud, também tem origem em sua representação da sexualidade. Assim, os textos de Freud sobre a sexualidade feminina também são importante fonte das concepções sobre a mulher. O complexo de castração, advindo da investigação sobre as distinções anatômicas entre os sexos, gera conseqüências psíquicas que trazem uma forma de satisfação pulsional própria. Surge, portanto, a idéia de que Freud teria construído uma teoria falocêntrica, em que a mulher fica sempre na subordinação ao masculino (fálico). Procurando adentrar nesta crítica ao modelo freudiano, Birman propõe um novo olhar sobre a feminilidade, colocando-a como sexo originário. As definições de feminino, no entanto, podem levar os teóricos da psicanálise e da filosofia da psicanálise como David-Ménard a um estudo sobre a universalidade na construção da feminilidade em Freud e Lacan. Assim, o estudo da feminilidade e da mulher levam a um percurso por toda a obra freudiana e envolve a formação psicossexual e ambiente cultural.

Ma thèse s’articule autour de nombreux cas cliniques d’analysantes femmes et vise à montrer certaines formes de déni de la sexualité féminine au Moyen-Orient. Nous nous sommes proposée d’explorer dans un premier temps et d’exposer les idées et les théories psychanalytiques régnantes en matière de sexualité féminine, tant en Orient qu’en Occident. Dans un deuxième temps, nous exposons les cas cliniques puis, à la lumière de ce que nous avons relevé dans les récits littéraires, les études sociologiques, et la littérature psychanalytique consultée à cet effet, nous tâchons de répondre à la question suivante : Pourquoi ces femmes qui présentent toutes le même profil familial, socioculturel et économique, que nous pouvons considérer comme des femmes (apparemment) modernes, présentent-elles toutes certaines défaillances dès lors qu’il s’agit pour elles d’assumer leur vie (sexuelle) de femme tout court. D’où le titre de notre recherche : Les formes de déni de la sexualité chez la femme au Moyen-Orient. / My thesis is based on numerous clinical reports of women under analysis, and purports to show certain forms of denial for a female sexual life in the Middle East. First, we explore and present current psychoanalytic concepts and theories on the sexual life of women, either in the East or in the West. Second, we study these clinical reports in light of what we have found in literary tales, in sociological research, and in the literature on psychoanalysis, and we try to answer the following question: Why do women, who have the same family, socio-cultural and economic profiles, and who we can can call (apparently) modern, show similar failures in what regards their simple sexual lives? Hence the title of our research is: The categories of denial of sexuality for women in the Middle East.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-02-07T13:06:26Z No. of bitstreams: 1 cristianedoamaraldebarros.pdf: 2033944 bytes, checksum: 8a83386b104383632a4283548a885e70 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-02-07T14:12:04Z (GMT) No. of bitstreams: 1 cristianedoamaraldebarros.pdf: 2033944 bytes, checksum: 8a83386b104383632a4283548a885e70 (MD5) / Made available in DSpace on 2017-02-07T14:12:04Z (GMT). No. of bitstreams: 1 cristianedoamaraldebarros.pdf: 2033944 bytes, checksum: 8a83386b104383632a4283548a885e70 (MD5) Previous issue date: 2006-08-23 / No atual cenário religioso do Brasil, a umbanda seria, dentre as demais religiões afrobrasileiras, aquela considerada como verdadeiramente brasileira, por ter sido constituída neste país, a partir do encontro das tradições dos cultos africanos, católicos, kardecistas, esotéricos e ameríndios, dentre outros. Nessa religião, que reflete em seu culto grande parte dos anseios, demandas, conflitos, contradições e perspectivas da sociedade na qual se desenvolveu, compõem seu panteão dois símbolos femininos intrinsecamente distintos, mas igualmente fortes e significativos da condição feminina. Iemanjá, originariamente Grande Mãe africana, com notável poder, e modelo feminino, por excelência, de todo o panteão afro-brasileiro, apresenta, na umbanda, uma associação de vários atributos diferenciados que engendraram uma imagem complexa de mãe, mulher, virgem, sereia e santa, transformando-a em entidade essencialmente maternal, feminina, mas quase assexuada. De outro lado, surge Pomba-gira, personagem feminina com forte conteúdo sexual, erótico e sedutor, presente e atuante nesse culto como também uma grande imagem de feminino, representante de atributos distintos, diversos e bastante contrastantes daqueles representados por Iemanjá. Não ao lado de Iemanjá, mas junto com esta, Pomba-gira assume, na umbanda, a condição de grande entidade feminina, compondo um modelo complementar e contrastante de atributos inerentes à sexualidade feminina. Dessa forma, pretende-se compreender o que, realmente, a referida religião vem propor em termos de imagem ou modelo feminino em seu culto, distanciando de modo tão ostensivo o imaginário feminino da mãe – Iemanjá – e o da mulher sexualizada – Pomba-gira. O presente estudo se propõe a encontrar algumas respostas que contribuam para identificar e compreender qual vem a ser, na atualidade, a imagem proposta de feminino dentro da umbanda, a partir da compreensão dos conteúdos valorativos e conceituais contidos nessas duas representantes míticas, por excelência, da condição feminina de seu panteão, e em que medida essa imagem se apresenta e se insere no cotidiano da vida das mulheres umbandistas. / Among all the Afro-Brazilian religions composing the religious scene in Brazil, Umbanda is the only one to be considered truly brazilian, as it originated in this country, combining elements of African religions, Catholicism, Kardecist Spiritualism, Esotericism, and South American Indian practices, among others. The Umbanda religious cult reflects a great part of the aspirations, demands, conflicts, contradictions, and perspectives of the society where it developed. Its pantheon includes two intrinsically distinct female symbols, which are equally strong and significant of the feminine condition. Yemanja, originally an African mother goddess with notable power, is a feminine model par excellence of all the Afro-Brazilian pantheon, and presents, in Umbanda, an association of various distinct attributes which engendered her complex image of mother, woman, virgin, siren and saint, making her an essentially maternal and feminine, but almost asexual, entity. On the other side, there is Pomba-gira, a female figure with strong sexual, erotic and seductive content, present in this cult as another important symbol of femininity, representing different attributes, in contrast with those represented by Yemanja. Together with Yemanja, rather than by her side, Pomba-gira assumes, in Umbanda, the condition of great female entity, composing a contradistinctive complementary model of attributes inherent to feminine sexuality. The present study seeks to comprehend what Umbanda actually proposes in terms of image or model of femininity in its cut, separating so ostensively the feminine images of mother – Yemanja – and sexed woman – Pomba-gira. We intend to identify and understand the female image currently proposed by Umbanda, starting from the comprehension of evaluative and conceptual contents present in these two mythical figures, representing the feminine condition par excellence of their pantheon; and to what extent this image is present in the everyday life of Umbandist women.

Le cancer gynécologique pelvien est une pathologie qui se loge dans les organes génitaux internes de la femme : vagin, utérus, col de l'utérus et ovaires. Ces organes malades sont traités chez les patientes de l'étude par hystérectomie plus ou moins élargie (ablation des organes génitaux), chimiothérapie, radiothérapie et curiethérapie. C'est donc une castration que ces femmes subissent dans la réalité d'un corps qui souffre. Cancer et traitements sont autant d'effractions corporelles qui réitèrent une représentation psychique de la pénétration comme de l’accueil passif de l'autre en soi. Cette figure de l'étranger à l’intérieur du moi convoque des fantasmes, affects et représentations pénétrantes qui endommagent l'image du corps, génère des images de passivité et ravive des expériences de passivation. De plus, cette effraction s'opère spécifiquement sur le lieu intime du sexe, là où s'incarne le devenir femme puis le devenir mère, convoquant le féminin de la femme dans sa pluralité, mais aussi dans ses rapports à la féminité. Après avoir dégagé, dans un référentiel littéraire très large, les rares travaux qui mettent en perspective l'effraction d'un cancer gynécologique et ses traitements avec la sexualité des femmes, nous avons situé notre propre recherche dans une approche de psychopathologie psychanalytique et dans ses rapports avec la psychosomatique. S'ensuit un repérage de la théorie psychanalytique conséquent des deux grands champs sollicités par le sujet de l'étude : la sexualité féminine et le corps dans la maladie. La méthodologie originale mise en place s'inscrit dans une démarche exploratoire étayée de la passation de deux tests projectifs : le Rorschach et le TAT, ainsi que d'entretiens cliniques de recherche. Il s'agit d'une méthodologie longitudinale sur trois temps choisis du parcours thérapeutique de ces femmes. Les résultats, traités dans un premier temps dans la dimension singulière de l'étude de cas, sont regroupé ensuite en fonction des hypothèses pour faire apparaître des aménagements communs chez ces patientes. L'analogie entre la situation de l'infans et celle de ces femmes sous contraintes de passivité accompagne la description des trois temps de l'étude. Celle-ci répond à l'hypothèse d'une mobilisation de modalités psychiques spécifiques du traitement de l'effraction corporelle qui convoquent, malmènent, blessent et suppriment les organes génitaux internes. L'étude révèle l'actualisation d'angoisses primitives spécifiquement féminines, telle que l'angoisse de pénétration, traitées par des modalités limites, narcissiques et anales autour d'un fantasme de corps troué et d'une intériorité dangereuse. En définitive, l'étude explore l'ensemble du jeu pulsionnel pour en décrypter les mouvements d’intrication et de désintrication sous-tendant le désinvestissement érotique du génital, convoquant le féminin dans ses potentialités passives et accompagnant l'infléchissement de la relation d'objet sous l'influence de la pulsion de mort. / Pelvic gynaecological cancer is a disease that fits into internal reproductive organs of women : vagina, uterus, cervix and ovaries. These cancers are treated in patients of the study by hysterectomy, extended or not (removal of genitals), chemotherapy, radiotherapy and brachytherapy. It is a castration that these women experience in the reality of a body that suffers. Cancer and treatments are corporal effractions that reiterate a psychic representation of the penetration as the passive reception of the other in oneself. This figure of the foreigner inside the ego summons fantasies, affects and penetrating representations that damage body image, generates passivity images and rekindles passivation experiences. Moreover, this effraction takes place specifically on the intimate sex place, where the growing into a woman and then into a mother incarnates itself, summoning the feminine of the woman in his plurality but also in his connections to feminity. After clearing, in a very broad literary repository, the few studies that put into perspective the effraction of the gynaecological cancer and its treatments with feminine sexuality, we set our own research in the approach of psychoanalytic psychopathology in its relations with psychosomatics. A consistent identification of psychoanalytic theory of the two major fields requested by the subject of the study ensues : feminine sexuality and body in the disease. The original methodology implemented fits into an exploratory process supported by the administration of two projective tests : Rorschach and TAT, along with clinical research interviews. This is a longitudinal methodology at three selected steps of the therapeutic course of these women. The results, treated initially in the singular dimension of the case study are then grouped according to the hypotheses to show the shared adjustments in these patients. The analogy between the situation of the infans and the women under passivity constraints accompanies the description of the three steps of the study. It responds to the hypothesis of a mobilization of psychic modalities specific to corporal effraction treating process which summon, mistreat, wound and remove internal genitalia. The study reveals specifically feminine primitive anxiety such as penetration anxiety, treated by limit modalities, narcissistic and anal around a holed body fantasy and a dangerous interiority. Finally, the study explores the entire set of drives in order to figure out fusion and defusion movements subtending the erotic decathexis of the genital, summoning the feminine in its passive potentialities and accompanying the reorientation of the object-relation under the death drive influence.