Social, economic, and cultural changes in the 1970s brought about a level of anxiety as to what constituted masculine identity in an era of rising unemployment; diminishing paternal authority within the family; a feminising of the workplace accompanying technological development; and the insistence on 'equal rights' by homosexual, women's and racial minority groups. The feeling of panic that accompanied the rapid social change of the period was reflected in a body of mainstream American films that have come to categorise 'eighties cinema'. These films depicted a style of masculinity that centered on tough, muscular bodies; violence that was both sadistic and masochistic; sexuality that was simultaneously homophobic and homoerotic; patriarchy restored through a refigured father that incorporated the maternal; the creation of all-male worlds through the exclusion of the feminine; and a nostalgia for a stable masculine identity derived more from a fear of the future than a remembrance of the past. The representations of masculinity in these films can be seen as part of a New Right Movement, symptomatic of Reaganite values. The films can also be read as a postmodern play with the images of another generation, in an acting out of excessive cultural expectations. The movies' version of masculinity also offered a fantasy space, providing heroism and power as a counterpoint to dissatisfaction and impotence. In encompassing elements of all of these, a conservative role playing that offered the protection of fantasy and the fun of a game, the films functioned as masquerade. This group of films were a masculine masquerade, in that they were an enactment of a conservative version of masculinity that was a pleasurable game of excess, and at the same time a defence against anxiety in the face of changing social patterns. The masquerade disguised as a quest for the phallus, hiding both the desire, and the refusal, to renounce masculine social power / Doctor of Philosophy (PhD)

La Violencia Sexual Comercial supone un grave problema social con diversas causas y actores que la promueven y sostienen. Entre ellas se encuentran la exclusión, invisibilización, mitos y tabúes sociales, que construyen la VSC. Dentro de las recomendaciones sugeridas para el trabajo contra la VSC, está la prevención. En este entendido se presenta una guía metodológica para el trabajo con adolescentes, que está constituida por seis actividades, proponiendo la ruptura de mitos, tabúes y prejuicios que ayudan a consolidar la VSC. Para este trabajo se propone un taller con una metodología participativa en el que los adolescentes construyeron y discutieron los conceptos contenidos en este proyecto, facilitando de esta manera la internalización de los mismos. Los resultados obtenidos muestran una relación entre la exclusión, el machismo, el adultocentrismo y la invisibilización, en la creación de mitos, tabúes y prejuicios fomentando la reproducción de valores invertidos donde se evalúa a las personas por lo que tienen, creando un contexto donde la persona se convierte en objeto. Esta objetivización de la persona se encuentra con mayor frecuencia en quienes tienen menos espacios de participación (niños, niñas, adolescentes y mujeres) colocándolos en situaciones de mayor vulnerabilidad frente a la VSC.

El desbarrancadero, published in 2001 by Colombian author Fernando Vallejo is foremost a moving story about brotherly love, but it is also a highly critical novel that lashes out on a number of phenomena such as the catholic church, the Pope and the very idea of religion. It also addresses the poverty of Colombia, its corrupt politicians, the drug trade, viral diseases and animal abuse to mention a few more subjects. This essay however, does not aim to explore any of the above mentioned matters but rather examine how women are portrayed in this novel. The objective of this investigation, based on feminist theories, is to establish the very clear presence of misogyny attitudes.

This thesis examines the understanding of prostitution in Cuba. It presents a contrast between the explanation of prostitution before 1959 as caused by structural economic conditions, and the discussion on contemporary prostitution, which is characterized by individualizing definitions. Within the individualizing understanding of contemporary prostitution, ‘jineteras’, Cuban women having sexual relationships with foreign tourist men for economical purposes, are seen to lack morals due to a deficient upbringing. They are also said to represent capitalist values incompatible with the Cuban socialist system. An individualizing definition of prostitution is also reflected in suggestions of ‘reeducation’ of individual jineteras as a solution to decrease prostitution. The understanding of prostitution is analyzed as reflecting a worldview of politically normative categories, within which individuals are defined according to their contribution to society. This worldview is analyzed as a symbolic frame, within which certain categories of thought are shaped. The Cuban ideology of gender equality is analyzed as part of this worldview. It is suggested that gender equality has become normative and that gender has been removed as a category of explanation. The definition of the ideology of gender equality is analyzed as conserving present power relations. The view on prostitution of former times related prostitution to women’s situation in general, which is contrasted with the individualizing understanding of prostitution today. The latter is suggested to ‘degender’ prostitution, and remove an earlier aspect of women’s rights. This is related to the symbolic frame where gender is not available as a category of explanation. Within such a frame, ‘machismo’ can constitute part of the doxic field without being subjected to discussion. It is suggested that an analysis of the understanding of prostitution must disclose the underlying premises of its individualizing definitions.

Tesis para optar al grado de Magíster en Literatura. / En general, la condición femenina se manifiesta en los roles principales y secundarios que la mujer ha adoptado tradicionalmente en la sociedad, es decir, la manera como la mujer ha logrado insertarse en ella. Esta manera de insertarse corresponde claramente, en primer lugar, al hecho de que la sociedad está regida por el hombre; es por eso que se habla de una sociedad masculina, machista, que le ha impuesto roles a la mujer; segundo, a que los roles de la mujer están determinados por su configuración biológica, ineludible para determinar su función, y la tercera consideración se refiere a las presiones e influencias que el devenir histórico ha dejado caer sobre la mujer. Aunque las presiones de la historia afectan a ambos géneros, la condición de dependencia de la mujer las hace más vulnerables. Esto se revela en el trasfondo histórico social que da marco a la narrativa de la escritora que vamos a estudiar, a la vez que determina actitudes y reacciones frente a las imposiciones del medio en que se desenvuelve. Especialmente, en la narrativa de Edith Wharton se hace presente en forma muy marcada el trasfondo puritano que la presiona constantemente y que la lleva a explorar las contradicciones de la vida, aquéllas que en particular afectan a la mujer. Específicamente, estas contradicciones aparecen en el retrato que Wharton hace de sus personajes femeninos, que nos describen cómo ellas, llevadas por la pasión, enfrentan situaciones que las llevan a elegir un mundo opuesto al que su situación las condenaba a vivir.

Made available in DSpace on 2016-04-29T13:31:22Z (GMT). No. of bitstreams: 1 Pedro Paulo Sammarco Antunes.pdf: 3028564 bytes, checksum: 3725bdf3c7fcfb9f1268e15f38083ea0 (MD5) Previous issue date: 2016-03-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Throughout history homophobia has been built. It is one of the bases that sustains the power structures and all social functioning in many populations. Five were social devices that interdicted homosexual behavior: the habits, traditions, religion, the legal system and biomedical sciences. Femininity is culturally associated with homosexuality in men. Homophobia is made up of some elements, such as: machismo, heteronormativity, heterosexism and misogyny. In the process of socialization it is internalized by all people, regardless of their sexual orientation. However, the impact tends to be higher when it happens to homosexuals, receiving the scientific name of internalized homophobia. For this research, we tried to interview only men who admitted feeling emotional/sexual attraction to other men. Our respondents are aged 20 60 years. They belong to different social, economic and educational levels. These subjects were contacted and invited to participate in the study through the internet social networks aimed at LGBT segment. Interviews were sent to individuals by electronic mail and divided into three parts. The first two were more emphasis on quantitative aspects. The third part investigated only on qualitative aspects. Through 150 interviews, we reached the internalized homophobia score level for each individual and some of the impacts related to the process of its internalization. These are usually related to psychosocial development, dynamics of "exit, return or stay in the closet," religious beliefs, body, gender norms, sexual terminology, mental health, suicide, use/abuse/addiction to drugs, sexual risk behavior, relationships, marriage between men, domestic violence, aging and elder gay men. The importance of measuring internalized homophobia is at its negative impact on the health of these individuals, and the costs generated to the whole social system. In addition, both the institutionalized homophobia, as the internalized violate the fundamental rights of the Universal Declaration of Human Rights and the Brazilian Constitution, such as: freedom, equality, dignity, respect, integrity and security / Ao longo da história a homofobia foi sendo construída. Ela é uma das bases que sustenta as estruturas de poder e todo o funcionamento social em muitos povos. Cinco foram os dispositivos sociais que interditaram o comportamento homossexual: os hábitos, as tradições, a religião, o sistema jurídico e ciências biomédicas. A feminilidade é cuturalmente associada à homossexualidade em homens. A homofobia é composta de alguns elementos, tais como: machismo, heteronormatividade, heterossexismo e misoginia. No processo de socialização ela é introjetada por todas as pessoas, independente da sua orientação sexual. Porém, o impacto tende a ser maior quando acontece aos homossexuais, recebendo o nome científico de homofobia internalizada. Para esta pesquisa, procuramos entrevistar somente homens que admitissem sentir atração afetivo/sexual por outros homens. Nossos colaboradores têm idades de 20 a 60 anos. Eles pertencem a diversos níveis sociais, econômicos e escolares. Estes sujeitos foram contatados e convidados a participar do estudo por meio de redes sociais da internet voltadas ao segmento LGBT. As entrevistas foram enviadas aos sujeitos por correio eletrônico e divididas em três partes. As duas primeiras tiveram maior ênfase em aspectos quantitativos. A terceira parte investigou somente em aspectos qualitativos. Por meio das 150 entrevistas realizadas, verificamos os níveis de homofobia encontrados e alguns dos prováveis impactos referentes ao processo de sua internalização. Estes estão correlacionados ao desenvolvimento psicossocial, dinâmica de saída, retorno ou permanência no armário , crenças religiosas, corpo, normas de gênero, terminologias sexuais, saúde mental, suicídio, uso/abuso/adição às drogas, comportamento sexual de risco, relacionamentos afetivo-conjugais entre homens, violência doméstica, envelhecimento e velhice de homens homossexuais. A importância de medir a homofobia internalizada está no seu impacto negativo sobre a saúde destes indivíduos, bem como os custos gerados a todo sistema social. Além disto, tanto a homofobia institucionalizada, como a internalizada violam os direitos fundamentais da Declaração Universal dos Direitos Humanos e da Constituição Federal, tais como: liberdade, igualdade, dignidade, respeito, integridade e segurança

One of the most recognized icons of Mexico is the mariachi moderno tradition, which in the global popular imaginary, is associated with nostalgic, humorous, and emotional songs of love, heartache, death, drinking, and place. Inseparably fused to tequila and the historic charro figure, mariachi moderno completes a symbolic trinity of hetero-nationalist culture, conveyed within a popular imaginary of authentic mexicanidad (Mexican-ness). For mariachis and aficionados in Mexico, performative hypermasculine machismo acts as a perceptual baseline, structuring modes of feeling that signify an experience of authentic nationalist musicality This process is musically constructed in an incorporation of bodily movement, instruments, sound timbres, and symbolic clothing, simultaneously gestured with a heavy male-accent fusing an experience that feels genuinely Mexican. This reflexive signification is a consequence of the lived experience, shared dispositions, and competencies learned in the habitus, constituting real and imagined notions of hetero-nationalist culture. I refer to this musical semiosis as mariachismo, a neologism describing an intersubjective experience of machismo-infused mariachi subjectivity, ritualized through repeated gestures of sound, lyric, and corporeality. The semiotic power of mariachismo is most potent for subjects enculturated to Mexico's hetero-nationalist culture, shaped by popular imaginaries operationalizing gender and mexicanidad, connecting the two, making them feel unquestioned, natural, and unmediated. The ontology of mariachismo, is in part revealed through an analysis of metaphors used by practitioners and aficionados to describe mariachi's musical techniques and social practices. These metaphors index an archive of embodied knowledge, a lived experience where hypermasculine subjectivity is reified and other forms of gendered performativity, including femininity and non-hetero subjectivities, are marginalized or purposefully subverted. Employing ethnomusicological analysis and building on concepts of habitus, performativity, and musical semiotics, this dissertation illustrates how mariachismo aesthetically enacts sonic-somatic gestures, enhanced by fetishized clothing, and construed within a symbolic music practice, all of which ritualize a perceptual experience of authentic mariachi musicality.

This is a book-length, hybrid collection of short stories and poetry with a critical introduction. The narrative of these stories and poems are told through the perspective of Xavi Muñoz and various characters related to him. In theme, this collection explores machismo and Xavi’s attempt at overcoming it by discovering the intersectionality between masculinity, sexuality, gender, and gender roles. In addition, the introduction theorizes about masculinity by relating it to water.

In this thesis I argue that contrary to popular perceptions and stereotypes of familismo in Mexican families, there exists a femicidal mentality the permeates Mexican culture and places women at risk of physical violence and at times even death. This thesis examines femicide through the genocidal mentality framework found in Carol Rittner, et al’s book Genocide in Rwanda: Complicity of the Churches. It explores the root causes of femicide, the influence of different contexts and locations, and the use of machismo, familismo, and caballerismo as a vehicle towards a femicidal mentality in order to suggest opportunities for prevention.

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