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民國城市女性的性論述空間: 以1930年代上海《玲瓏》雜誌(1931-1937)為研究個案. / Space for sexual discourses of urban women in Republican China: a case study of Ling Long Women's Magazine (1931-1937), Shanghai / Minguo cheng shi nü xing de xing lun shu kong jian: yi 1930 nian dai Shanghai "Ling long" za zhi (1931-1937) wei yan jiu ge an.January 2011 (has links)
章霈琳. / "2011年8月". / "2011 nian 8 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (leaves 139-150). / Abstract in Chinese and English. / Zhang Peilin. / Chapter 第一章 --- 緒論 / Chapter (一) --- 硏究緣起 --- p.1 / Chapter (二) --- 近代中國史與性文化硏究 --- p.3 / Chapter (三) --- 前人有關《玲瓏》的硏究 --- p.9 / Chapter (四) --- 本文硏究方法 --- p.16 / Chapter (五) --- 本文章節安排 --- p.16 / Chapter 第二章 --- 1920-1930年代上海城市文化中的「性」 / Chapter (一) --- 引言 --- p.19 / Chapter (二) --- 視覺文化中的「性」 --- p.20 / Chapter (三) --- 出版物和報刊中的性知識及性論爭 --- p.27 / Chapter (四) --- 情慾文學 --- p.34 / Chapter (五) --- 「女性刊物」:女性的性論述空間 --- p.36 / Chapter (六) --- 結語 --- p.39 / Chapter 第三章 --- 《玲瓏》(1931-1937) ´ؤ一談論「女性的性」的空間 / Chapter (一) --- 引言 --- p.41 / Chapter (二) --- 《玲瓏》:「三和」出版事業的組成部分之一 --- p.42 / Chapter (三) --- 有關「女編輯」陳珍玲的影響力及其身份的考察 --- p.45 / Chapter (四) --- 《玲瓏》部分男性編輯對「女性的性」的認知 --- p.53 / Chapter (五) --- 結語 --- p.61 / Chapter 第四章 --- 《玲瓏》中女性的性論述 / Chapter (一) --- 引言 --- p.63 / Chapter (二) --- 《玲瓏》女性作者對男性性心理及慾求的抨擊 --- p.64 / Chapter (三) --- 未婚女性的情慾心聲 --- p.71 / Chapter (四) --- 婚姻中女性的性經驗 --- p.79 / Chapter (五) --- 女性的同性情慾 --- p.82 / Chapter (六) --- 結語 --- p.87 / Chapter 第五章 --- 《玲瓏》中男性中心的性論述(1935.2-1937.8) / Chapter (一) --- 引言 --- p.89 / Chapter (二) --- 編輯彭兆良對「女性的性」的誤讀和聯想 --- p.89 / Chapter (三) --- 由性事引發的男性國族懸想 --- p.95 / Chapter (四) --- 男性中心論述中的處女貞操觀 --- p.97 / Chapter (五) --- 結語 --- p.100 / Chapter 第六章 --- 結論 --- p.102 / Chapter (一) --- 1920-1930年代兩性性論述的差異及其成因 --- p.102 / Chapter (二) --- 1930年代女性的性處境和性心聲及《玲瓏》對女性的 思我 --- p.104 / Chapter (三) --- 《玲瓏》:不純粹、不穩定、受限制的女性性論述空間 --- p.106 / Chapter (四) --- 女性的性論述及媒體運作 --- p.107 / Chapter 附錄一 : --- 1931-1937年間《玲瓏》性論述表列 --- p.109 / Chapter 附錄二 : --- 〈《精華週刊》申請登記書及來往文書〉 (1945.11-1946.11 ) --- p.123 / Chapter 附錄三 : --- 〈華東行政委員會新聞出版局關於同意三和出版社歇 業的函件〉 --- p.125 / 參考書目 --- p.127 / 附圖: / Chapter 圖2-1 : --- 劉海粟的油畫作品〈女人體〉 --- p.21 / Chapter 圖2-2 : --- 郎靜山的人體攝影作品 --- p.22 / Chapter 圖2-3 : --- 《申報》中「狗頭牌避蛟香粉」廣告 --- p.23 / Chapter 圖2-4 : --- 杭稚英所繪的月份牌 --- p.23 / Chapter 圖2-5 : --- 杭稚英所繪的月份牌 --- p.23 / Chapter 圖2-6 : --- 郭建英人體漫畫 --- p.24 / Chapter 圖2-7 : --- 郭建英人體漫畫 --- p.25 / Chapter 圖2-8 : --- 張大千〈摩登仕女〉局部 --- p.25 / Chapter 圖2-9 : --- 《良友》圖片〈銀幕上的十個熱女郎〉局部 --- p.26 / Chapter 圖2-10 : --- 1934年上海電影《百花洲》劇照 --- p.26 / Chapter 圖2-11 : --- 梁啓超對《馮小青性心理變態揭秘》一書評語 --- p.32 / Chapter 圖2-12 : --- 《馮小青性心理變態揭秘》附圖 --- p.33 / Chapter 圖2-13 : --- 1932年11月《女朋友》中一頁 --- p.38 / Chapter 圖2-14 : --- 1931年《甜心》第12期封面 --- p.39 / Chapter 圖2-15 : --- 許瑾近照 --- p.40 / Chapter 圖2-16 : --- 許瑾身份資訊 --- p.40 / Chapter 圖3-1 : --- 《電聲》編輯言論 --- p.43 / Chapter 圖3-2 : --- 《中外影訊》中的「珍玲信箱」 --- p.45 / Chapter 圖3-3 : --- 陳珍玲的言論 --- p.46 / Chapter 圖3-4 : --- 《皇后》編輯陳霞的言論 --- p.51 / Chapter 圖3-5 : --- 《玲瓏》編輯萍霞的言論 --- p.51 / Chapter 圖3-6 : --- 《玲瓏》編輯萍霞的言論 --- p.51 / Chapter 圖3-7 : --- 「玲瓏叢書第一種」《產前須知》序 --- p.52 / Chapter 圖3-8 : --- 張品惠近照 --- p.53 / Chapter 圖3-9 : --- 晴波近照 --- p.53 / Chapter 圖3-10 : --- 何碧芳近影 --- p.54 / Chapter 圖3-11 : --- 珍妮洛美的照片 --- p.56 / Chapter 圖3-12 : --- 「少女的煩惱」 --- p.57 / Chapter 圖3-13 : --- 「南錫卡洛將吻的留影」 --- p.57 / Chapter 圖3-14 : --- 諾伐羅的接吻劇照 --- p.57 / Chapter 圖3-15 : --- 「新人物崇拜(的) 新偶像」 --- p.58 / Chapter 圖3-16 : --- 「同性之愛」 --- p.58 / Chapter 圖3-17 : --- 「酥胸」 --- p.59 / Chapter 圖3-18 : --- 「沉思」(黑白影社影展出品) --- p.60 / Chapter 圖3-19: --- 「今古豔聞」徵稿標語 --- p.61 / Chapter 圖4-1 : --- 吳秀清近照 --- p.69 / Chapter 圖4-2 : --- 《婦女生活》編輯對吳麗娟的評價 --- p.74 / Chapter 圖4-3 : --- 《玲瓏》編輯介紹吳麗娟的言論 --- p.74
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(Re)cognising the subject : performativity, subjectivity and sexuality in discourse and mediaCover, Rob (Robert), 1972- January 2001 (has links)
Abstract not available
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"Sex and the university" : celebrity, controversy, and a student journalism revolution, 1997-2008 /Reimold, Daniel R. January 2008 (has links)
Thesis (Ph.D.)--Ohio University, August, 2008. / Abstract only has been uploaded to OhioLINK. Includes bibliographical references (leaves 414-451)
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The effect of information education and communication activities on modern contraceptive use and intention to use among married women in Cambodia /Chea Sovann. Uraiwan Kanungsukkasem, January 2003 (has links) (PDF)
Thesis (M.A. (Population and Reproductive Health Research))--Mahidol University, 2003.
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The interplay between fatherhood and male identity in family life among the Ovawambo of Namibia : a pastoral hermeneutical approachHaufiku, Johannes 12 1900 (has links)
Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The goal of this study was to investigate the driving force behind family conflicts, its relation to change in gender roles, male power abuse, and their impact on Ovawambo family life.
Firstly, this research indicates that Ovawambo males are trained to be breadwinners, heads of families, owners of family properties, supervisors for their wives and children, and protectors of their families and the entire community. Secondly, the research indicates that both have also influenced the masculine identity of these males. The missionaries, as well as colonialism, promoted Western patriarchy, justified male dominance and reinforced the power of the male as the head of the family and exclusive holder of authority in the family, community and the state. The direct and indirect participation of men in the struggle for Namibian independence also possibly influenced them to apply power and threats. However, this study also indicates that Ovawambo males are under the influence of the modern mass media, which reflect and reinforce gender stereotypes and portray males as controlling or leading characters who tend to dominate women in relationships. Thirdly, this study indicates that the rapid socio-economic and political change, which took place in Namibia after independence, also directly affected Ovawambo male and female relationships. Through law reforms, gender roles were redefined and laws for gender equality were introduced. These laws (the Married Persons' Equality Act, Family Law on Rape and Domestic Violence and Maintenance Act) challenged the male-dominant norms; thus, the men feel that law reforms favoured only the women.
The second purpose of this study was to examine whether a pastoral-anthropological and theological understanding of God's vulnerability could help pastoral care to address the problem of the Ovawambo male identity within the cultural setting of Namibian males and the notion of power abuse.
In order to reframe male identity through a theological understanding of God‟s power, the researcher selected the theopaschitic interpretation of the theology of the cross. The theopaschitic approach renders God's power, in terms of the Pauline notion of astheneia, as weakness and compassionate vulnerability. The value of theopaschitic thinking, in terms of God's praxis, is based on a shift from the substantial approach in theological reflection to the relational and encounter paradigm. Through appropriate understanding of the fatherhood of God, Ovawambo men can appreciate their power and ability to enrich relationships, rather than destroy. It is argued that, the power of God interpreted as “weakness” and “vulnerability”, can contribute to a paradigm change in the interpretation of male identity within the cultural setting of the Ovawambo. The paradigm shift emanating from this theological understanding of power, is from “threat power” (the need to control, to abuse, to dominate) to “intimate power” (the need to comfort, to be compassionate and understanding and to bestow intimacy and love within the dynamics of family and social relationships).
The study concluded that the church has a major role to play in helping families to survive the intrusiveness of modern family crises through a holistic systematic pastoral care model. The pastoral ministry of the church should help men to shift from selfishness, enmeshment, domination, dissociation and rejection, towards a healing family environment wherein intimacy, caring, trust, openness, understanding, supportive guidance and respect prevail. The church should fulfil this through models for relational, educational and therapeutic family enrichment programs. Pastoral care is one of the basic ways to promote, not only physical, but also spiritual well-being. It has been argued that an understanding of God‟s power in terms of a theopaschitic interpretation of a theologia crucis can play a fundamental role as regards a theological reframing of the existing patriarchal and hierarchical paradigms. Instead of male dominance, a disposition and attitude of compassionate intimacy is proposed. Such a disposition should reflect a kind of diakonia position within the dynamics of family life. In terms of a Christian spiritual understanding of fatherhood, males should represent the sacrificial ethics of diakonic outreach as well as a stance of unconditional love. / AFRIKAANSE OPSOMMING: Die hoofdoel van die studie is om daardie faktore wat aanleiding gee tot gesinskonflik binne die kultuurkonteks van die Ovavambo te bepaal. Wat is die verband tussen gesinskonflik en gender-rolfunksies, die tradisionele siening van manlikheid en die geweldsfaktor (magsmisbruik) en die invloed hiervan op gesinsinteraksie?
Die navorsing dui aan dat Ovavambo mans binne die kultuurtradisie opgevoed word wat daartoe lei dat gevestigde idees oor manlike rolfunksies vasgelê word.
(a) Die rolfunksie van die man is om broodwinner te wees; die man is die hoof van die gesin; die eienaar van familie-eiendom; die een wat toesig hou oor vrou en kinders; optree as beskermheer van die gesin asook van die hele gemeenskap.
(b) Die konsep van patriargaat bepaal deurslaggewend manlikheid en identiteit. Hierdie perspektief is verder aangewakker en versterk deur sendelinge wat binne die raamwerk van Westerse kolonialisme geopereer het. 'n Westerse verstaan van die patriargaat het daartoe bygedra dat manlike dominansie gepropageer is sodat die man steeds die oorheersende faktor in gesinsaangeleenthede gebly het. Gesag is eksklusief gesetel in manlike funksies in beide die gesin, en gemeenskapstrukture. Die feit dat mans die oorheersende rol in die stryd vir onafhanklikheid in Namibië gespeel het, het verder die persepsie versterk dat mans die leiersfigure in die samelewing is en aldus, direk en indirek, met gesag beklee is.
Die studie dui verder aan dat Ovavambomans sterk deur die hedendaagse massa-media beïnvloed is. Die media projekteer manlike stereotipes wat daartoe bydra dat vroue steeds in 'n ondersgekikte rol gesien word. Die man word voorgestel as die dominante figuur in verhoudingsaangeleenthede.
Dit blyk voorts dat ingrypende verskuiwings op sosio-ekonomiese gebied en radikale veranderinge binne politieke stelsels na die onafhanklikheidswording van Namibië, 'n direkte invloed op die man-vrouverhoudings in die Ovavambokultuur gehad het. Wetlike hervormings het gender-rolfunksies sterk bepaal. Op juridiese gebied is gender-gelykheid wetlik verskans. Nuwe wette rakende gelykwaardigheid en gelykheid, gesinswette oor verkragting en gesinsgeweld, het bestaande geykte norme oor manlike oorheersing gedekonstrueer. Dit het daartoe gelei dat mans al meer bedreig begin voel het en van mening was dat die nuwe wette eintlik net vrouens bevoordeel. 'n Verdere doel van die studie was om te bepaal wat die moontlike impak van 'n pastorale antropologie kan wees op die proses om stereotipe persepsies oor manlikheid te verander. Die teologiese vraagstuk duik dan op of 'n bepaalde Godskonsep daartoe kan bydra om kultuur-paradigmas oor manlikheid te wysig.
Daar word gekies vir 'n teopasgitiese benadering tot die Godssvestaan met 'n besondere voorkeur vir die weerloosheid van God as teologies-paradigmatiese raamwerk vir die verstaan van gesag en mag. Die hipotese word ondersoek dat 'n dergelike Godsverstaan manlike indentiteit kan verskuif vanaf patriargale oorheersing na 'n liefdesintimiteit wat manlikheid transponeer na deernisvolle sensitiwiteit. Manlike identiteit word dan bepaal deur 'n kruishermeneutiek; mag word geherdefinieer deur medelye en deernisvolle omgee vir die weerloosheid van die ander. Binne hierdie hermeneutiek speel die Pauliniese konsep van die swakheid (astheneia) van God 'n deurslaggewende rol.
Die waarde van die teopasgitiese paradigma in die gender-debat is dat dit die fokus vir 'n Godsverstaan verskuif vanaf 'n substansiële interpretasieraamwerk na 'n relasionele en ontmoetingsparadigma. Die praxis van God en die Vaderskap van God moet dan nie in terme van kultuurkonvensies oor manlikheid en vroulikheid bepaal word nie, maar in terme van 'n teopasgitiese verstaan van mag as medelye. Hierdie teologiese konstruk kan aangewend word om die patriargaat te deurbreek en manlikheid binne die kultuurkonvensies van die Ovavambo te help herdefinieer. Ovavambomans kan dan manlikheid gebruik om verhoudinge te verryk en die vrou te bemagtig in plaas daarvan om die vrou te verkneg en op geweldadige wyse te oorheers.
Die waarde van 'n kruisteologie is dat dit die paradigmatiese raamwerk aangaande mag verskuif vanaf 'n bedreigende magspel na 'n verrykende intimiteitspel. Dominering maak plek vir medelye; magsmisbruik maak plek vir deernis, intimiteit en omgee (sorg). Die teopasgitiese skema van interpretasie kan van toepasing gemaak word op alle vorme van menseverhoudinge, ook in die sosiale lewensbestel.
Die studie konkludeer dat binne die voorgestelde, teologiese verstaan van mag, die kerklike bediening 'n belangrike rol kan speel om deur middel van gesinspastoraat, en veral gesinsverrykingsprogramme, die vraagstuk van manlike oorheersing aan te spreek. Vir dié doel moet gesinpastoraat gebruik maak van 'n sistemiese gesinsmodel ten einde die hedendaagse sogenaamde gesinskrisis aan te spreek. Gesinsbediening en gesinspastoraat het ten doel om die man te laat skuif vanaf selfsugtigheid, 'n dominerende houding wat andere versmoor, ontrekking en uitbuiting en verwerping, na intimiteit, sorg, vertroue, openhartigheid, begrip, ondersteunende begeleiding en respek. Op hierdie wyse kan mans daartoe bydra om die gesin weer heel en gesond te maak. Dit is dan ook die rede waarom die navorsing die aanbied van gesinsverrykingsprogramme sterk wil propageer. Dergelike programme moet dan naas die fisieke en sosiale behoeftes binne gesinsverband veral ook die spirituele dimensie van gesinsinteraksie bevorder.
Met verwysing na die rol van 'n theologia crucis, is dit die tese van die navorsing dat mans 'n diakonia-posisie en omgee-houding sal internaliseer ten einde uit te reik na al die fasette van gesinsbehoeftes. Vaderskap moet die offerkarakter van die kruisliefde demonstreer en aldus 'n etos van opoffering in plaas van manipulering en hiërargiese oorheering reflekteer. 'n Diakonia-posisie inkarneer die werklikheid van 'n kruis-intimiteit, naamlik onvoorwaardelike liefde.
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"Hey, look me over" : (re)visioning and (re)producing contemporary masculinities /Ouellette, Marc A. Coleman, Daniel, January 1900 (has links)
Thesis (Ph.D.)--McMaster University, 2003. / Advisor: Daniel Coleman. Includes bibliographical references (leaves 338-351). Also available via World Wide Web.
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Negotiating sexualities : magazine representations of sexualities and the talk ot teen and young adult readers : a thesis submitted in partial fulfilment of the requirements for the degree of Master of Arts in Cultural Studies at the University of Canterbury /Mayor, Lindsay. January 2006 (has links)
Thesis (M. A.)--University of Canterbury, 2006. / Typescript (photocopy). Includes bibliographical references (leaves 153-164). Also available via the World Wide Web
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