Le Liban est fondé sur une société patriarcale dont l’une des multiples exigences est la naissance d’un garçon au sein des familles. Nous avons pu constater que cette exigence est relayée par les femmes elles-mêmes qui disent souhaiter plus que tout la maternité d’un fils, si possible le premier né. Ce désir si souvent exprimé semble donner raison à la théorie phallo-centrée de Freud qui pose pour la femme une envie primaire du pénis et de sa résolution par la naissance d’un enfant mâle. Pourtant, d’autres théories sur le développement psychosexuel de la femme ont vu le jour déjà chez les disciples directs de Freud puis dans les théorisations psychanalytiques contemporaines. Nous avons voulu explorer cette question en étudiant, grâce à des entretiens cliniques de recherche et la passation de projectifs, le développement psychosexuel de jeunes femmes libanaises à qui depuis leur plus jeune âge, leur entourage et particulièrement leur mère, leur avait explicitement évoquer le fait qu’elles avaient désiré durant leur grossesse un garçon.Si cela nous ne nous a pas permis de trancher le débat entre théorie phallo-centrée et les autres théories, notre travail a mis en évidence que quand le désir inconscient, certes mu par ses conflits inconscients reliés à son propre développement psychosexuel, rencontre le désir de répondre aux mieux à la contrainte sociale de la société patriarcale, la femme bénéficie d’un certain épanouissement. En revanche, force est de constater que dans le cas contraire, les femmes paient une lourde tribu sous formes d’accidents ou d’événements périnataux volontaires et d’une grande souffrance psychique. On a pu aussi mettre en évidence, l’induction de troubles dans les relations précoces avec leur nouveau-né fille qui font le lit à une répétition trans-générationnelle mortifère. Ainsi, à leur tour et en dépit du fait qu’elles déplorent avoir souffert de leur statut de filles-nées, elles désirent donner naissance à un garçon. / Lebanon is based on a patriarchal society whose multiple demands include the birth of a boy within families. We have seen that this requirement is supported by the women themselves, who say they want more than anything the motherhood of a son, if possible the first born. This desire so often expressed seems to support Freud's phallocentric theory, which poses for women a primary desire for the penis and its resolution through the birth of a male child. However, other theories on the psychosexual development of women have already emerged among Freud's direct disciples and then in contemporary psychoanalytical theorizations.We wanted to explore this question by studying, through clinical research interviews and the passing of projective tests, the psychosexual development of young women to whom from an early age, their environment and especially their mother, had explicitly told them that they had wanted a boy during their pregnancy.If this did not allow us to settle the debate between phallocentric theory and other theories, our work has shown that when the unconscious desire, certainly driven by its unconscious conflicts related to its own psychosexual development, meets the desire to respond as well as possible to the social constraint of patriarchal society, women enjoy a certain fulfillment. On the other hand, it must be noted that, otherwise, women pay a heavy price in the form of accidents or voluntary perinatal events and great psychological suffering. We have also been able to highlight the induction of disorders in early relationships with their newborn daughter who make the bed at a deadly transgenerational repetition. Thus, in turn, and despite the fact that they regret having suffered from their status as born girls, they wish to give birth to a boy.

People living with honor-related violence and oppression has in many cases a limited room for maneuver. Even though it exists several organizations today that work to support vulnerable people in Sweden, the problems remain. The present study aims to examine Swedish located and thereby obtain an increased knowledge and a deeper understanding of the organizations work and their crime prevention efforts against honor-related violence and oppression. The study conducted qualitative semi-structured interviews with five different organizations, all of which worked with support and protection efforts for people who are exposed to honor-related violence and oppression. The results showed that the context of honor is governed by patriarchal societal that are reproduced for generations. As, according to the context of honor, it is of great importance that women follow the group’s norms, it leads to women being most exposed to the problem. Therefore, should more organizations develop preventive measures towards changing attitudes of the perpetrator. At last, the results showed that more knowledge is required to be able to create more long-term efforts that prevent the emergence of honor-related violence and oppression. / Personer som lever med hedersrelaterat våld och förtryck har i många fall ett begränsat handlingsutrymme. Trots att det idag finns flera verksamheter som arbetar med att stödja personer som är utsatta i Sverige, kvarstår problematiken. Den föreliggande studien syftar till att undersöka svenskbelägna verksamheter och därigenom erhålla en ökad kunskap och en djupare förståelse om verksamheternas arbete och deras brottspreventiva insatser mot hedersrelaterat våld och förtryck. Studien genomförde kvalitativa semistrukturerade intervjuer med fem olika verksamheter som alla arbetade med stöd- och skyddsinsatser till personer som är utsatta för hedersrelaterat våld och förtryck. Resultatet visade att hederskontexten styrs utifrån patriarkala samhällsstrukturer som reproduceras i generationer. Då det enligt hederskontexten är av stor vikt att kvinnor efterföljer gruppens normer leder det till att kvinnor blir mest utsatta för problematiken. Därför bör fler verksamheter utveckla förebyggande insatser mot att förändra attityderna hos gärningspersonen. Slutligen krävs mer kunskap för att kunna skapa långsiktiga insatser som förhindrar uppkomsten av hedersrelaterat våld och förtryck.

Previous research has focused on honor as a phenomenon, but has had less focus on socialservices work against honor-related matters. The purpose of this study is to analyze howsocial workers in the social services experience handling honor-related violence andoppression and what they find challenging and difficult. The study was conducted with thehelp of interviews with social workers. To gain a deeper understanding of the subject, wehave also used previous research, articles and reports on the topic in question. Due to theongoing pandemic with Covid-19, all interviews were conducted via video calls using Zoom. The result of this study shows that there are several types of difficulties in working withhonor related issues. Social workers highlight that there is a risk of discriminating againstsomeone based on, for example, ethnicity and how it can difficult to work from a familyperspective. It has also been emphasized both in previous research and in the interviews thathonor violence is not equated with domestic violence, it requires a deeper comprehension.This study also concludes that there is a need for further research regarding howhonor-related matters are to be handled by social service, as well for the development ofrelevant interventions. The results are analyzed using relevant theories; intersectional perspective, systems theoryand psychodynamic theory.

Pride and Prejudice has remained one of the most popular literary since it was published due to the concept of shifting social structure. Marriage is one of the most critiqued concepts by different scholars, giving their views on what would be the implication portrayed by Elizabeth Bennet and her influence on Mr. Darcy to marry for love. Marriage is considered the central theme of the novel as different characters engaged in various types of relationships. Among the female characters, Elizabeth proves that wealth and social standing are not mandatory advantages in the intricate state of marriage. Appropriately, I shall frame my discussion of Elizabeth’s situation in the context of Feminist Literary Criticism Theory. The theory advocates for a paradigm shift in women’s position in society. The research argues that Elizabeth is a forerunner of change. She survives the afflictions women faced in the eighteenth and nineteenth centuries in a male-dominated culture. Elizabeth contradicts other women characters in the novel who are more accustomed to social formalities. As a harbinger of change, she advocates for a feminist mindset and a transformation of the roles and positions of women in society. The multifaceted role that she plays in the novel normalizes the ideology that women deserve the same treatment as men and that they too can achieve their goals by deviating from gender norms imposed by traditions. / <p>Slutgiltigt godkännandedatum: 2022-11-14</p>

Using womanist theory as a theoretical framework, this study has analyzed identity formation and self-empowerment. Adichie is considered a feminist writer, but her ideals and ideas are very different from Western ideals and aim to survive and challenge patriarchal culture. In her debut novel, Purple Hibiscus, Adichie argues for a change in society's attitude toward the oppression of women and children. Adichie articulates a womanist ideology that relates to universal human suffering. This study considers the postcolonial background of the main characters, who confront the hybridity that occurs with identities that encounter a postcolonial culture. The domination of women is the most basic form of female subjugation in postcolonial Nigerian society. This is largely due to the cultural influences of patriarchal culture inherent in African society, which promotes prejudice against women and accepts violence against women and children as normal. Patriarchal violence is analyzed to explain how surveillance and punishment imprison the characters in the novel and isolate them from others. This analysis aims to show that liberation from oppression is only possible through unity with others, courage, and the achievement of dignity. / <p>Slutgiltigt godkännandedatum: 2022-06-28</p>

This empirical research focuses on the subject of Hijab in Sweden. It demonstrates that Afghan (Muslim) women residing in Sweden do not consider the Hijab as an element of their culture/identity. Additionally, the empirical data gathered through interviews with twenty Afghans residing in Sweden reveals that Hijab is socially imposed on women, particularly by male relatives. Afghan women reveal verbal and physical violations exercised against women by male relatives in order to force them to veil. Therefore, if multiculturalism favors the Hijab as a human right and/or an identity/cultural element of these women, it neglects the violations implied by Hijab on women. By adopting a Marxist feminist lens, the research explains that although veiling and controlling women’s body existed for centuries before the birth of capitalism, controlling women’s body by forcing them to veil serves the capitalist project as well. The veil is one of the diverse ways of controlling women (‘s body) and is one of the ways to help the interests of capitalism since women are the source of reproduction of labor. Rejecting the position of both left-wing and right-wing parties (and specifically racists) in the political sphere in Sweden, it is suggested that the former (no matter intentionally or unintentionally) justifies and serves the preservation of the repressive Hijab and does not protect Muslim women and their human rights. And (far) right-wing actors, by pointing to the repressive Hijab, merely aim to cut the budget that is essential for protecting the fundamental human rights of immigrants and target the existence of immigrants per se to enable (further) development of capitalist (economic) policies. This research argues that discourse cannot make a substantial change in behaviors, and not only men should be considered as the responsible actor to diminish the violations. A third alternative/approach is instead suggested for the change in the material condition of such communities so as to diminish the violations. By reminding the responsibility of the Swedish government, it is suggested that the government should take responsibility for material provision regarding awareness, education, employment, and development of oppressed veiled women. This is how the government can protect human rights and actualize women’s capacity in order to combat the violations.

This study aims to enhance understanding of the experiences of women subjected to post-separation violence in their interactions with authorities. Employing a narrative analysis grounded in feminist theory, five autobiographies storys published between 2005 and 2020 were explored. A thematic analysis strategy was applied to identify and analyze patterns and themes within the women's narratives.  The findings show that sometimes women feel the support they receive is not enough. It's crucial for authorities, especially social services and the judiciary, to consider the study's findings to improve the support they offer. The study also points out that post-separation violence is known in Sweden but lacks specific research on its dynamics. I suggests more research into how social services can handle post-separation violence, given the uncertainty women in the study felt about the support they received. To conclude, future research should compare this study's findings with how women perceive support after the introduction of child contact centers in Swedish law. This could maybe improve the support provided by authorities to women who have experienced post-separation violence.

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Tills research project arose from an awareness that many Christian women experience female sexual desire and the expression of sexual pleasure within a religious context to be a forbidden subject and that they are consequently isolated in silence. The social construction of sexuality within the history of Christianity was briefly explored to see which discourses underpin current constructions of White Christian female sexuality. Tills feminist, participatory action research project challenged the silence on women's sexuality by inviting three women to narrate their personal stories of sexuality. With the help of narrative therapeutic practices, some of the dominant social and religious discourses that constitute White Christian female sexuality were challenged and explored. This research project aimed at the co-construction of narratives of sexuality that will hopefully be life-giving to Christian women's experiences with sexuality. / Practical Theology / M.Th. (Specialization in Pastoral Therapy))