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<p dir="ltr">This dissertation argues that shifting secular conversion therapy practices and theories in North America between 1910 and 1980 consistently relied on both queer affective experience and anti-queer and anti-trans animus to justify often brutalizing medical interventions. Canadian and American conversion therapists’ pathologizing views of queer sexual behavior and gender identity were shaped by complex interplays between cultural, legal, social, and medical perspectives, but predominately worked to uphold heteronormative social structures leading to discrimination, hate, and harm towards queer people in both countries. Focusing on affect thereby encourages scholars to recognize how conversion therapies in all their variable historical permutations are both medical <i>and </i>cultural practices that have attempted to use queer patients’ affective needs for acceptance, love, safety, and validation in ways advancing anti-gay and anti-trans social narratives in purportedly therapeutic settings since the early twentieth century.</p><p dir="ltr">This research uses a transnational approach that is at once sensitive to national differences between the American and Canadian queer experience while looking to draw connections between conversion therapy’s development and individual experiences of this practice in two national contexts over time. It additionally pays careful attention to the ways social power hierarchies based on race and class informed individuals’ affective experiences of conversion therapy between 1910 and 1980.</p>

Made available in DSpace on 2016-04-27T19:32:18Z (GMT). No. of bitstreams: 1 Juliana Brancaccio dos Santos.pdf: 2348565 bytes, checksum: 76da3a756484e43cc5ec3a9af88598a5 (MD5) Previous issue date: 2009-05-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This paper studies the daily and working lives of textile mill women workers between 1930 and 1948, using as a starting point the accounts given by Luiza Brancaccio, Yolanda Helena Lavalle Blancacco and Maria Lavalle Allegranzi. The focus of the study is twofold. Firstly, the author discusses life beyond the mill, describing these women's daily lives in their neighborhoods, their leisure activities, courtship and dating, marriage and the birth of their children. Secondly, the author discusses labor within the São Paulo state textile industry and the large numbers of women workers found in mills. The paper analyses the various types of activities carried out by women workers, the harsh reality of child labor and how these issues were addressed by the social welfare legislation at the time. Finally, the paper looks at the level of respect accorded to these women by society, the roles they were subject to and how they dealt with these societal demands, highlighting that even in those early days news about women's evolution were being published by the press. It is important to underscore that the author does not claim the interviewees' accounts to represent the entire universe of women textile workers in the period. Through these accounts the author wishes to discuss the Brazilian industrialization scene and the situation of women, two topics of great relevance in the history of Brazil. In the early days of our research, these life stories acted as enablers of our task / Este trabalho pretende estudar o cotidiano familiar e fabril de operárias têxteis no período entre 1930 e 1948, partindo dos depoimentos de Luiza Brancaccio, Yolanda Helena Lavalle Blancacco e Maria Lavalle Allegranzi. Para tanto, partimos de duas frentes de trabalho. A primeira trata da vida fora da fábrica, do cotidiano nos bairros, o lazer aí proporcionado, da convivência familiar, dos namoros, casamentos e nascimentos dos filhos. A segunda examina o trabalho operário sob o contexto da indústria têxtil paulista e a inclusão de um grande contingente de operárias nesta indústria. Analisaremos os tipos de atividade desenvolvidos pelas operárias, a dura realidade do trabalho infantil e como todas estas questões eram amparadas na legislação social. Por fim trabalharemos com a visão que a sociedade nutria a respeito das mulheres, a quais papéis estavam sujeitas e como lidavam com estas demandas sociais; mostrando também que já neste período as notícias sobre a evolução feminina chegavam às páginas dos jornais. Devemos assinalar que não é nossa pretensão representar o conjunto das operárias têxteis do período abordado através das histórias de vida das depoentes. Queremos através de seus relatos, adentrar em uma esfera da industrialização brasileira e da realidade feminina; temas de considerável importância para a história do Brasil, e que em um primeiro momento de nosso trabalho serviram como facilitadoras nessa tarefa

This thesis examines the beginning of Victoria, British Columbia’s, women’s movement, stretching its ‘start’ date to the late 1850s while arguing that, to some extent, the local movement criss-crossed racial, ethnic, religious, and gender boundaries. It also highlights how the people involved with the women’s movement in Victoria challenged traditional beliefs, like separate sphere ideology, about women’s position in society and contributed to the introduction of new more egalitarian views of women in a process that continues to the present day. Chapter One challenges current understandings of First Wave Feminism, stretching its limitations regarding time and persons involved with social reform and women’s rights goals, while showing that the issue of ‘suffrage’ alone did not make a ‘women’s movement’. Chapter 2 focuses on how the local ‘women’s movement’ coalesced and expanded in the late 1890s to embrace various social reform causes and demands for women’s rights and recognition, it reflected a unique spirit that emanated from Victorian traditionalism, skewed gender ratios, and a frontier mentality. Chapter 3 argues that an examination of Victoria’s movement, like any other ‘women’s movement’, must take into consideration the ethnic and racialized ‘other’, in this thesis the Indigenous, African Canadian, and Chinese. The Conclusion discusses areas for future research, deeper research questions, and raises the question about whether the women’s movement in Victoria was successful. / Graduate / 0334 / 0733 / 0631 / mlihmels@shaw.ca

Ce travail cherche à interroger les évolutions portées par les jeunes (14-25 ans) de deux mouvements de jeunesse d'Action catholique spécialisée en parallèle durant les années 1968 et au-delà. Si l'historiographie associe classiquement le changement social des enjeux du genre et de l'intime de cette période aux acteurs sociaux que furent les étudiants ainsi qu'au phénomène de la sécularisation, cette étude veut renouveler le champ en se penchant sur les jeunes de mouvements confessionnels, qui se pense de surcroît à destination des milieux populaires. Nées dans l'entre-deux-guerres sur une ligne intransigeante de reconquête morale et chrétienne des ouvriers, JOCF et JOC deviennent des acteurs paradoxaux mais réels des évolutions de genre dans la société française des Trente Glorieuses. Ils représentent une voie moyenne du changement social en cherchant un positionnement ecclésial et social original en accord à la double injonction chrétienne et militante de l'identité de leur mouvement. La mise en mixité en mouvement, les débats sur l'égalité entre les sexes à l'école, dans le travail ou dans la société de même que les questions d'émancipation sexuelle constituent un bon observatoire historique de l'évolution d'un genre militant ouvrier chrétien. Alors que le catholicisme abandonne progressivement comme forme prioritaire d'insertion dans la société un laïcat d'Action catholique spécialisée à partir des années 1970, cette histoire est aussi celle des conséquences de la sécularisation sur un mouvement confessionnel. L'éclatement du sens, l'aménagement d'un pluralisme pratique, la recherche d'une autonomie témoignent des tensions qui traversent le catholicisme français contemporain depuis les années 1980 sur les questions du genre et de l'intime dans le très contemporain. / This works aims to question the evolutions brought by young people aged 14 to 25 in two mouvements of Specialized Catholic Action in 1960s France. Historiography makes a link between social changements in gender or intimacy issues during this time and students as social actors and the phenomenon of secularization, however, this study would like to renew the field by focusing on the young people in a religious mouvements aimed at the working class. Born in the interwar period on a line of uncompromising moral and Christian reconquest of the workers, YWCs became unexpected but real actors of gender evolutions in French society of the postwar boom. The mouvements represent a middle way of social change by seeking an original ecclesial and social position in accordance with the double injunction of a Christian and social activist movement. The beginning of the coeducation, debates on gender equality in schools, at work or in society, as well as matters of sexual emancipation are a good historic observatory of the evolution on gender. While Catholicism gradually abandoned as a primary form insertion into society as a lay specialized Catholic Action from the 1970s, this history is also that of the consequences of secularization on a denominational movement. The bursting of meaning, the development of a practical pluralism, the search for autonomy reflect the tensions in contemporary French Catholicism since the 1980s on issues of gender and intimacy in the very contemporary.

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<p dir="ltr">This is a nineteenth and early twentieth century history of Irish politics in the United States. This study focuses on political identity, culture, gender, and the use of political violence. It is also a transnational history which blends the history of the United States with the history of Ireland. This study particularly examines the roles of ordinary men and women of the Irish American community throughout the United States in global efforts to bring about Irish independence. </p>

<p> </p> <p>Throughout the long 1970s, country music actively sought to cultivate a more traditional, “authentic,” and conservative image and sound. By examining the country music industry, during the long 1970s, this dissertation highlights how authenticity, Southern heritage, and traditionalism within country music overlapped with the South’s broader resistance to social change. Past studies of country music have primarily been concerned with how the music and its traditional format represent the working-class culture of its audience. However, very little attention has been paid to how this adherence to authenticity and traditionalism impacted its artists, particularly the female ones. In turn, the scholarship that does pertain solely to female artists is often dismissive of the impact that the country music industry and its restrictive culture had on female artists and instead opts to foster a retroactively feminist portrayal of the them and their music.</p> <p>In examining the careers of Loretta Lynn, Dolly Parton, Tanya Tucker, and Tammy Wynette, this dissertation argues that country music held its female artists to a far stricter standard than its male artists throughout the long 1970s and actively encouraged them to foster lyrics and personas that were in line with the genre’s conception of traditional femininity. Over time, artists like Lynn and Wynette became so intrinsically connected to these traditional personas that they could not escape it, which negatively impacted not only their careers but personal lives as well. Likewise, when Parton and Tucker attempted to challenge the gendered restriction that they encountered within country music, they were punished and shunned by the broader country music community to the point that they left it altogether. </p> <p>By exploring these highly calculated measures that the industry used to maintain each of these elements and its broader effects on the genre, its artists, and audience base, this dissertation also highlights how the authenticity label evolved into a gatekeeping term, employed at various times throughout the industry’s history to prevent unsatisfactory or controversial ideologies, images, people, and musical elements from gaining access to or the ability to change and diversify the genre. </p>

This thesis examines the ways that African Americans in the mid-twentieth century thought about and practiced masculinity. Important contemporary events such as the struggle for civil rights and the Vietnam War influenced the ways that black Americans sought not only to construct masculine identities, but to use these identities to achieve a higher social purpose. The thesis argues that while mainstream American society had specific prescriptions for how men should behave, black Americans were able to select which of these prescriptions they valued and wanted to pursue while simultaneously rejecting those that they found untenable. Masculinity in the mid-century was not based on one thing, but rather was an amalgamation of different ideals that black men (and women) sought to utilize to achieve communal goals of equality, opportunity, and family.

<p>This work looks at the intersections of nature, race, and spirituality in Black communities primarily situated in the United States from the early 20th century to the present day. These communties stories are interpreted through the Black women that lived in them, and their stories denote that Black folks' relationship with and amongst nature could not be had without spiritual praxes in their day-to-day lives. </p>