Este trabalho realiza uma leitura comparativa entre as peças Otelo, de William Shakespeare, e A mulher sem pecado, de Nelson Rodrigues. A hipótese que se investiga é a de o casamento ser um cenário profícuo para a precipitação da tragédia, na medida em que o relacionamento conjugal pode se constituir em lugar de choque entre o discurso de auto-definição do indivíduo e discursos outros, circulantes no social, veiculadores de preconceitos patriarcais, sobretudo a misoginia, incorporados pelo próprio indivíduo como verdades. Reproduz-se, assim, no casamento, o conflito definidor por excelência da tragédia, a saber, a tensão entre o indivíduo e uma potência superior a ele, que pode estar incorporada à sua própria subjetividade, no caso da tragédia moderna / This dissertation will provide a comparative reading of William Shakespeares Othello and Nelson Rodriguess A mulher sem pecado. The hypothesis to be investigated is that marriage constitutes a profitable scenario for the emergency of tragedy, as we think of marriage as a possible site of tension between individual discourse and the confluence of other discourses that circulate in society, introducing patriarchal prejudice misogyny in particular which is incorporated by the individual as absolute truth. It would be thus reproduced in marriage the conflict that defines tragedy, that is, the tension between the individual and some power superior to it, which may be embodied in its own subjectivity if we consider modern tragedy

Este trabalho realiza uma leitura comparativa entre as peças Otelo, de William Shakespeare, e A mulher sem pecado, de Nelson Rodrigues. A hipótese que se investiga é a de o casamento ser um cenário profícuo para a precipitação da tragédia, na medida em que o relacionamento conjugal pode se constituir em lugar de choque entre o discurso de auto-definição do indivíduo e discursos outros, circulantes no social, veiculadores de preconceitos patriarcais, sobretudo a misoginia, incorporados pelo próprio indivíduo como verdades. Reproduz-se, assim, no casamento, o conflito definidor por excelência da tragédia, a saber, a tensão entre o indivíduo e uma potência superior a ele, que pode estar incorporada à sua própria subjetividade, no caso da tragédia moderna / This dissertation will provide a comparative reading of William Shakespeares Othello and Nelson Rodriguess A mulher sem pecado. The hypothesis to be investigated is that marriage constitutes a profitable scenario for the emergency of tragedy, as we think of marriage as a possible site of tension between individual discourse and the confluence of other discourses that circulate in society, introducing patriarchal prejudice misogyny in particular which is incorporated by the individual as absolute truth. It would be thus reproduced in marriage the conflict that defines tragedy, that is, the tension between the individual and some power superior to it, which may be embodied in its own subjectivity if we consider modern tragedy

This essay investigates how male hip-hop artists assert different masculine identities in their song lyrics. The study considers songs released by American, male hip-hop artists during a 20-year time span, 1990-2010. The 20-year period has been divided into four periods spanning five years each, i.e., 1990-1995, 1995-2000, 2000-2005, and 2005-2010, and songs from best-selling artists during these periods have been chosen. A total of 8 artists are considered in this study, representing 12 songs comprising the data. By focusing on the lexicon of the song lyrics, I show how three recurring heterosexual masculine identities are discursively constructed: the male artist as a womanizer, a misogynist, or a homophobe. I furthermore show how these identities are not mutually exclusive, but can rather co-exist and in this way contribute to an unmistakable alpha-male identity. Finally, the diachronic aspect of the data collection methodology enables an additional investigation of the evolution of identity construction in hip-hop, such that prevailing trends in the early 1990s can be compared to trends evident in the current hip-hop scene.

This essay is based on a study that presents the result of interviews directed at women who are integrated in the gaming community. The purpose is to get clarification on the topic about how women experience gaming and if they are treated differently than men in the community. With the question “How do women experience the male dominated gaming world and how does it affect them?”, subordination, misogyny, male dominance and gender are keywords that can be identified within the targeted area. The theoretical framework has been based on Sylvia Walby's theoretical interpretation of patriarchy, Judith Butler’s performativity theory, and Eve, K Sedgwick’s theory about homosociality. The results show that women are worse treated in the gaming community than men.  The women experience that they are subordinate men where her entry in the gaming world is considered to be deviant. The gaming world has patriarchal traits where the men through performative and homosocial behaviour reproduce and maintain these structures. The effects have been that the gaming world is now characterized by misogynistic premises where the man can get away with hate speech against women without consequences.

Critics continue to debate Lawrence's attitude toward women: Some say Lawrence is a misogynist, some say he is an egalitarian, and others say he is ambivalent toward women. If Lawrence's works are divided into two chronological periods, before and after 1918, these differences of opinions begin to dissolve. Lawrence is fair in his treatment of women in the earlier works; however, in his later works Lawrence restricts women to what he calls the sensual realm, the realm of feelings and emotions. In addition, Lawrence denounces all women who assert individuality and self-responsibility. In the later works, Lawrence's ideology restricts the role of women and presents male supremacy as the natural and necessary order for human existence.

Näthat är idag en förväntad nackdel av att använda internet och sociala medier. Även när hatet är riktat mot en individ blir det oftast en attack mot en kollektiv identitet. Syftet med studien var att analysera vilka normer och ideologier som främjas i hatkommentarer och hur de samspelar med varandra baserat på mottagarens kön, ålder, hudfärg och sexualitet. Totalt analyserades kommentarer från åtta videoklipp publicerade på Youtube, fyra vardera spel- respektive sminkbranschen. Genom att använda ett Python script och Googles’ Perspective API, kunde kommentarer med en viss nivå av toxicitet väljas från videoklippens kommentarsfält. Sedan analyserades kommentarerna av författarna utifrån olika diskurskritiska kriterier utifrån metoden kritisk diskursanalys. Analysen visade att nationalism och misogyni var de största ideologierna bakom hatkommentarerna och många avsändare hade tydligt använt olika härskartekniker. Förutom de nämnda ideologierna, hittades även patriarkat och skönhetsideologin. Resultaten visade att även fast det är samma ideologi bakom flera hatkommentarer, vad som specifikt attackeras och kritiseras varierar beroende på mottagarens kön, ålder, hudfärg och sexualitet. För framtida studier skulle en liknande analys kunna göras fast med fokus på hur mycket och vilken sorts näthat personer med färre följare och engagemang får. / Online hate is an expected downside of using the internet and even when hate is solely targeted towards an individual, it becomes an attack on a collective identity. The purpose of this study was to examine which norms and ideologies could be found in hate comments and how they interact with each other – based on gender, age, skin colour, and the sexuality of the receivers. In total, the comments of eight YouTube videos were examined. Four in the gaming genre and four in the beauty genre. Using a Python script and Google’s Perspective API, comments above a certain toxic threshold were taken from the videos which were then analysed by the authors based on different criteria. The analysations were done using critical discourse analysis. The analysis showed that nationalism and misogyny were the main ideologies behind the hate comments and multiple comments used master suppression techniques. In addition to the mentioned ideologies, patriarch and the ideology of beauty were also found. The results show that even if the same ideology is behind multiple hate comments, what is being attacked or criticised varied depending on the receiver’s gender, age, skin colour, and sexuality. Due to many of the youtubers having a big following and engagement, many of their followers defended them against online hate. For future studies, a similar analysis could be done but with a focus on people with less followers and engagements.

This bachelor’s thesis aspires to contribute to the field of research concerning women and far-right extremism. Scholars have during recent years called attention to the surge of far-right extremism and female participation in jihadi terrorism. However, when these fields of research meet, various knowledge gaps are distinguishable. The explicit research gap that this thesis aims to fill concerns a lack of comparative research on how men and women in the extreme-right perceive women. To fill this gap, this thesis aspires to describe how women are perceived, on a sex-disaggregated basis, in the far-right extremist movement by answering the research question: How do the female far-right extremists in Proud Girls and the male far-right extremists in Proud Boys' perception of women differ? Using the gender-separated US extreme-right group Proud Boys/Proud Girls as a typical case, the study performs an ideology analysis to distinguish how the groups perceive women. Thus, this study contributes to the field by presenting a comparative analysis of how extreme right perceives women. The results of the study suggest a difference in how Proud Boys and Proud Girls perceive women as the former conveys a more misogynist perception whereas the latter adheres to a more empowering view of women.

Incel-rörelsen blir allt mer uppmärksammad av media och forskare världen över. Gruppen associeras med ensamma unga män som begår våldsdåd och riktar hat mot kvinnor. Det relativt nya forskningsfältet om incels domineras av granskningar av dem som ett kollektiv och en sub­kultur. Forskarna undersöker sällan konsekvenserna av rörelsens språkbruk och handlingar gentemot kvinnor på ett djupgående plan. Syftet med den här studien är att utforska incel-rörelsens syn på kvinnor, kvinnohat och våld. Det empiriska materialet som studien bygger på består av konversationer och inlägg hämtade från det webb-baserade diskussionsforumet incels.is. Analysen utgår från kritisk diskursanalys med Faircloughs tredimensionella analys­modell som utgångspunkt. Den kritiska diskursanalysen fungerar även som teoretiskt ramverk i studien, tillsammans med genusteorier om hegemonisk maskulinitet och Hirdmans (1988) genus­system, samt begreppen eko-kammare och stigma. Resultatet visar att kommunikationen i forumet karaktäriseras av snedvridna uppfattningar av kön och jämställdhet, där kvinnohat förekommer i allra högsta grad. Diskussionerna präglas av misogynt språkbruk och avhumaniserande kvinnoskildringar, samtidigt som incels framställer sig själva som offer. Deras upplevda offerskap kan kopplas till positionen som underordnad maskulinitet, en roll som väcker frustration, som i forumet riktas mot kvinnor. Kommunikationen antyder att incels vill återerövra maktpositionen de anser sig ha berövats då kvinnor konkurrerar om samma utrymme i en könshierarki. Studien visar att det råder splittrade uppfattningar om kvinnor i forumet. Kvinnor gestaltas dels som makthavare och dels som objektifierande undermänniskor. Värderingarna som delas i forumet går att koppla till äldre kvinnofientliga värderingar som ämnar begränsa kvinnors rättig­heter och legitimerar våld mot kvinnor. / The Incel movement is currently experiencing increasing global attention from the media and in research. Incel is a term associated with lonely, misogynistic young men and violent acts against women. The research about this relatively new phenomenon is dominated by reviews of incels as a community and a subculture. Studies rarely present any thoroughly examinations of how the movement's actions and language affect women. This study aims to explore incels views of women, misogyny and violence. The data consists of posts published on the web-based forum incels.is. Fairclough’s three-dimensional analysis model is the main analytical frame­work, performed with critical discourse analysis as theoretical framework. Additionally, the critical discourse analysis is accompanied by gender theories of hegemonic masculinity and Hirdman’s (1998) gender system, as well as the theoretical concepts of eco-chambers and stigma. Our analysis shows that incels communication is characterized by distorted perceptions of gender and equality, where the presence of misogynistic beliefs is vastly noticeable. The discussions are characterized by misogynistic language and dehumanizing depictions of women, and victimized representations of incels themselves. Their self-proclaimed victim­ization can be linked to the subordinate position of masculinity, which raises a frustration that affects incels conversations about women. Incel’s communication implies that they want to regain a position of power, which they consider themselves to have lost, since women compete for the same hierarchical positions as them. In the forum, incel portrays women as matriarchs, but also as objectified sub humans. This representation shows that incels perception of women is shattered. According to the analysis, the values that incels express in the forum can be linked to older misogynistic beliefs that aims to limit women's rights and legitimizes violence against women.

Hate crime and men’s violence against women are two well-recognised and highly prioritised human rights phenomena in both international and local contexts. Yet, the idea of linking the two phenomena together has received very limited support. As a series of lethal acts of Incel- violence – violence characterised by misogynistic motives and an alt-right ideology of male supremacy – have taken place globally in recent years, a discussion on the region of the human rights spectrum where gendered violence and hate crime legislation overlap is more relevant than ever. Thus, this study’s overarching purpose is to – through a comparative analysis of studies on hate crime and men’s violence against women from the United States, the United Kingdom, and Sweden – investigate the definition of hate crime and its scope in relation to gendered violence with a primary objective of identifying factors that explain why violent crimes against women motivated by misogynistic principles are rarely, if ever, recognised as hate crimes. By drawing on explanatory models of normalisation and theories on power relations, the practice of othering, the male norm and the norm of masculinity, and gendered spheres, the study sets out to evaluate a thesis that suggests that the infrequent inclusion of violent crimes with female victims in the legal and general perception of hate crime can be at least partially explained with reference to the normalisation of male violence against women, and the traditional expectation and assumption that violence against women is rooted in personal, emotional conflicts rather than impersonal hate motives. The analysis initially explores how the gender category is positioned within the legal phenomenon of hate crime by looking at a generalised criteria for hate crime, the normative view on hate crime victims, the reporting and statistics of hate crime, and arguments for and against the inclusion of a gender category in legal statues on bias crimes. The analysis then moves on to analyse three different categories of violence against women – domestic abuse, sexual assault and rape, and Incel-violence – in relation to gendered power dynamics and norms. The study’s results show that even though motives of hate can be linked to different forms of gendered violence, the traditional understanding of what constitutes a hate crime and a hate crime victim along with stereotypical assumptions on what male-on-female violence looks like, makes men’s violence against women appear incompatible with the hate crime phenomenon even in situations when cases of gendered violence actually fit into the generalised hate crime criteria that legal authorities and the public accept as the definition of a hate crime.

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