[pt] O presente trabalho tem como objetivo compreender o processo de construção subjetiva da primeira Imperatriz do Brasil, Leopoldina de Habsburgo, entre os anos de 1810 e 1818, período este que contempla seus últimos anos na Corte Austríaca até a sua ascensão como princesa do Brasil. Para tanto, são analisadas as cartas de Leopoldina dirigidas à sua irmã mais velha, Maria Luísa de Habsburgo, mobilizando as categorias de self-fashioning (automodelagem), de Stephen Greenblatt, e amizade epistolar, de Anne Vicent-Buffault. Argumenta-se que a relação de amizade a distância, via correspondência, com Maria Luísa teve um papel decisivo na automodelagem de Leopoldina, dando-lhe condições de enfrentar as questões e desafios relacionados à sua condição melancólica e à assunção de seu papel público. / [en] The present work aims to understand the process of subjective construction of the first Empress of Brazil, Leopoldina de Habsburg, between the years 1810 and 1818, a period that includes her last years at the Austrian Court until her ascension as princess of Brazil. To this end, Leopoldina s letters addressed to her older sister, Maria Luísa de Habsburgo, are analyzed, mobilizing the categories of self-fashioning, by Stephen Greenblatt, and epistolary friendship, by Anne Vicent-Buffault. It is argued that the relationship of long-distance friendship, via correspondence, with Maria Luísa played a decisive role in Leopoldina s self-modeling, giving her the conditions to face the questions and challenges related to her melancholic condition and the assumption of her public role.

This dissertation investigates Markgräfin Wilhelmine von Bayreuth’s (1709 – 1758) architectural patronage and the fashioning of her “body politic,” “body natural,” and the range of personas that inhabited the spaces between the public and private spheres. She used architecture and interior design to perform multiple roles, where the ornamentation of each built space enacted different facets of her royal identity. Central European social customs determined the arrangement and décor of palace architecture. The function, audience, and accessibility of a room were also connected to one’s rank and gender. Because of this, the representation of Wilhelmine’s “bodies” in art and architecture should have reinforced current social customs, which dictated that her visual identity play a subordinated role to that of her husband, Markgraf Friedrich. However, when considering the subtle claims made throughout Wilhelmine’s decorative program as a whole, it is clear that she used architectural splendor and theatricality to subvert these conventions and represented herself as her husband’s equal. The theatrical nature of ornament—as a social agent used to transfer meaning—allowed Wilhelmine to redefine the gender limitations of Magnificence gave her greater agency to perform roles that were often at odds with her limited social and political powers as a woman consort. Previous scholarship on Wilhelmine von Bayreuth has failed to recognize architectural space as an arena for contesting the limitations of social decorum or the differences between the Markgräfin’s public, natural, and semi-private bodies. This project contributes to the field of eighteenth-century studies by contextualizing Wilhelmine von Bayreuth’s commissions within a larger system of European Enlightenment architecture, design, and self-fashioing. Few authors have considered the architectural patronage of non-sovereign consorts in German courts, like Wilhelmine’s, or the prescribed boundaries that gender played in their commissions. This dissertation illustrates the significant contributions that minor courts and non-sovereign noblewomen made to the development of Rococo ornament and architecture. A layered methodological approach—which combines extensive archival research with literature on self-fashioning, orientalism, spatial theory, and gender performance—gives a greater understanding of Wilhelmine’s agency in crafting her range of public, private, and liminal identities. / Art History

ABSTRACT This project compares and contrasts the ways in which selected texts by William Faulkner and Tennessee Williams render their fictional figures as modern subjects engaged in the complex processes of identity-formation and transformation. These processes are deeply rooted within the context of the American South. The interrelatedness of identity and language is explored by investigating how these texts dramatize selfhood not as an essential or homogenous state, but as a perpetual process of self-fashioning and play amid multiple positionings. The central hypothesis is that identity manifests itself necessarily and continuously as a textual discourse in and through language, and that self-fashioning gives rise to ethical questions, because identity involves not only the subject’s relation to the self, but also his or her relationships with others in closely interwoven personal, familial and communal-cultural bonds. This ethical dimension underscores the relational aspects of selfhood, that is, the notion that the individual is always situated inextricably within the social, and that the fashioning of the self is thus inconceivable without a consideration of the other. The following pairs of texts are compared: As I Lay Dying and The Glass Menagerie; The Sound and the Fury and Cat On A Hot Tin Roof; Light in August and A Streetcar Named Desire.

[pt] O objetivo desta dissertação é realizar uma análise das representações sobre a Nação e sobre si elaboradas por Capistrano de Abreu em sua produção intelectual entre 1907 e 1927, data de sua morte. Dada a articulação que empreende, por contraste na narrativa histórica entre presente e passado, no livro Capítulos de História Colonial, tenciono analisar, em um primeiro instante, o impasse entre a herança colonial e uma específica ética da conduta - montada no elogio da constância - em um texto elaborado com uma coerência explicativa própria, manifestada na superação do transoceanismo e no povoamento do território. Em um segundo instante, a abordagem se desloca para a análise de sua epistolografia. Assim, as representações antes suscitadas dialogam em um outro terreno; busca-se, agora, compreender como o autor exercita sua "auto- modelagem" enquanto a afirmação, em sua própria escrita de si, dos valores exaltados naquele elogio da postura diferenciada frente à sensação do provisório e do inacabamento da Nação. A ausência de resposta acerca da formação ou dissolução. / [en] The aim of this dissertation is examine the representation about the Nation and the self created by Capistrano de Abreu. By the articulation that employ between present and past, by the contrast in the historic narrative in the book Chapters of Colonial History, the intent is examine the impasse between the colonial inheritance and the specific ethics of the behavior - mounted in the compliment of the constancy - in a text elaborated with a proper explicative coherence, revealed in the overcoming of the transoceanismo and the populates of the territory. In as an instant, the boarding if dislocates for the analysis of his correspondence. Thus, the representations before excited dialogue in another terrain, one searches to understand as the author exercises his self-fashioning while the affirmation, in his proper writing of itself, of the values in that compliment of the differentiated position front the sensation of the provisory one and the unaccomplished of the nation. The question about formation and dissolution.

Au Nouvel Empire (1539-1075 av. J.-C.), les scribes – « ceux qui écrivent » en égyptien – prennent le devant de la scène dans les sources littéraires. Ils construisent et promeuvent une image d’eux-mêmes, qui révèle l’existence d’une communauté et d’un « monde social » (A. Strauss), fondés non pas sur la classe mais sur l’appartenance à une profession. Parmi les textes consacrés au métier de scribe, les florilèges appelés « miscellanées » ou « Enseignement par lettres » constituent une sorte de vademecum de la production écrite de l’époque, qui accompagne le scribe dans sa carrière et jusque dans sa tombe. Ils fonctionnent comme des véritables machines à produire d’autres textes, quand les deux autres types d’enseignements de l’époque, « l’Enseignement pour délier l’esprit » (les onomastica) et les « Enseignements par exemples » (les sagesses) portent respectivement sur le savoir théorique et le savoir pratique. Les scribes braconnent dans les modes d’expression du sommet de la société pour développer leur code de valeurs, qui repose sur l’éducation, les compétences au travail et leur rôle de transmetteurs (et non pas de créateurs). Des structures sociales fondées sur les relations professionnelles plutôt que familiales sont mises en avant. L’émergence d’une telle conscience communautaire se fait dans les termes des mutations idéologiques en cours. Une place plus grande est accordée à l’individu dans la société en mettant de côté les autorités traditionnelles au profit d’une divinité personnelle toute puissante. Les scribes peuvent ainsi faire de l’écriture une pratique de piété placée sous l’égide de Thot – les écrits leur survivront après la mort et assureront leur postérité. Chaque manuscrit devient un possible monument funéraire à travers le colophon. Les scribes réinvestissent en outre les tombes traditionnelles qu’ils visitent, en y laissant, sous la forme de graffiti, des textes commémoratifs à leur bénéfice mais aussi des offrandes littéraires.Cette promotion du mot écrit par rapport au discours trouve un écho dans les biographies monumentales des très hauts dignitaires et témoigne d’une diffusion des idéaux lettrés à l’époque. / In the New Kingdom (c. 1539-1075 BC) scribes – ‘those who write in Egyptian’ – took a prominent role in literary texts. There they constructed and promoted a self-image, framing themselves as the members of a specific ‘social world’ defined by their profession rather than belonging to a social class.This period corresponds to the flourishing of sources dedicated to the scribal trade, especially the Late Egyptian Miscellanies aka ‘Teaching by letters’. These collections of small texts were scribal tools and a vademecum of the textual production of the time. Kept by the scribe throughout his career and accompanying him to his tomb, they were a device for producing other texts, while the two other types of teaching, ‘Teaching to clear the mind’ (onomastica) and ‘Teaching from examples’ (wisdom texts) dealt respectively with theoretical and practical knowledge.Scribes borrowed phraseology from the top-elite to develop their own code of values, which was based on education, craftsmanship and personal skills. Social structures dependent on professional relationships rather than family were promoted. The development of such a community feeling reflected changes of ideology in progress at the time. A new position was granted to the individual in society through the shift of allegiance from traditional authorities to a personal, almighty god. Thus scribes could turn writing into a pious practice under the aegis of Thot – texts and copies would survive them and grant them posterity. Each manuscript became a potential funerary monument through colophons and signatures. Furthermore, scribes used the decorum of traditional tombs where they left prayers and commemorations as graffiti to their own benefit along with literary offerings. This promotion of the written word over the spoken one is echoed in monumental biographies of the top-elite and bears witness to the diffusion of learned values during this period.

(English) The aim of this master thesis is to analyse the fiction of Tommy Wieringa, specifically in relation to the concept of the posture developed by Jérôme Meizoz. The distinction between the internal posture and the external posture is essential in this theory. Therefore, there can arise a tension between both images of the author (i.e., in the terminology of Daniël Rovers, between auteursfiguur and figuurauteur). This thesis is based on the question if this statement is valid in case of the work of Wieringa. Keywords: Wieringa, author's posture, author's image, literary identity, self-fashioning, authorship, the literary field

This project highlights aspects of Hester Piozzi’s approach to biography in Anecdotes of the Late Samuel Johnson LL. D. During the Last Twenty Years of His Life in order to analyze her use of accumulated cultural and social capital. I highlight similarities between Anecdotes and Samuel Johnson’s model for biography given in Rambler #60 and show how Piozzi adheres to his advice as she characterizes Johnson as a pious genius, intolerantly opinionated, and self-indulgent, yet unwilling to accept those qualities in others. I analyze how her editorial choices characterize her as a reliable source of information and a blameless victim of Johnson’s need for attention. This study proves Anecdotes and the corresponding entries in Thraliana are important because her deliberate revisioning of her history speaks to her ability to manipulate social expectations in order to revive her literary career and actively contribute to eighteenth-century British economy, culture, and society.

In recent years, urban historians have established that the period from 1560 to 1660 was a key era for London’s development from a relatively small European urban centre into a large dynamic global capital. This dissertation attempts to intervene in London scholarship by drawing attention to the economic, political, religious and – most significantly – cultural importance of clothing in the city in this period. Using material, visual, literary and archival sources, it explores the ways clothing contributed to the development of early modern London and, in turn, how London’s rapid growth changed the making, wearing, and meaning of clothing. This dissertation places material evidence at the fore using extant objects from museum collections. It also employs the new methodology of reconstruction to explore craft, ingenuity, and emotional self-expression in dress. As clothing infused economic and social life, it draws upon on a wide range of evidence, from London guild records, to portraits, travel accounts, personal letters, diaries and account books, plays, sermons and poems. With a focus on urban experience, this dissertation discusses not only elite luxury consumption, but also investigates the wardrobes of guildsmen, immigrant craftspeople, apprentices and maids – asking what they wore, what they thought about what they were wearing, and how they used clothing to navigate through the city during this time of rapid change. A chapter on the ‘London Look’ shows how inhabitants and visitors documented the visual and material styles of the city. Exploring the collaborative processes by which clothing was made, worn and appreciated by craftspeople and consumers, a chapter on making and buying clothing demonstrates how clothes were made and charts the emergence of a new consumer culture. Existing scholarship on sumptuary laws is challenged in a chapter that demonstrates how laws were enforced in the city while also integrating extant objects into the discussion for the first time. Finally, using a sample of London wills, the dissertation shows how Londoners owned, bequeathed and inherited clothing, and imbued it with emotional meaning. In sum, this dissertation aims to integrate scholarship on early modern London with material culture studies, and to promote the new methodology of reconstruction for historians. In revealing how London was conceived during a time of rapid change, clothing can be used as a lens through which to explore wider discourse about a city that by 1657 was being described as ‘Londinopolis.’ Clothing helped to make London into a wealthy, dynamic, and diverse urban centre, and these changes dramatically shaped the way clothing was made and appreciated.

This dissertation argues that in Renaissance discourses of the body the body is progressively evacuated of the spirit, as we move from texts of the late Medieval period to texts of the Jacobean period. Where New Historicists have suggested that the practice of “self-fashioning,” which dictates behaviour, speech and dress, takes place in the Renaissance, I argue that there was a material self-fashioning of the body occurring simultaneously. Such corporeal fashioning, motivated by desire for physical improvement, frustrates the extent to which the soul shapes the body. My Introduction lays theoretical and historical groundwork, situating the body/soul relationship in relation to Christian theology, Senecan-Stoicism, Epicureanism and philosophical materialism. Discourses of artistic creation, informed by neo-Platonism, also influence corporeal fashioning in that the most radical bodily modifications are imagined through literature, where artificers are often privileged as creators. Chapter One examines “The Miracle of the Black Leg,” a transplant, by the doctor-Saints Cosmas and Damian, of a Moor’s black leg to a white Sacristan, whose gangrenous leg is amputated. In written and pictorial representations Cosmas and Damian, initially figured as Saints, are later presented as doctors who perform a medical procedure. Alongside the doctors’ increasing agency, the black leg itself, inflected by Renaissance notions of Moors and Moorishness, troubles the soul’s immanence in the body. Chapter Two examines Elizabeth I’s practices of bodily fashioning through her wigs, dentures and cosmetics. I argue that Elizabeth’s symbolic value, which includes components of monarchical rule, as well as attitudes toward female beauty, is always already pre-empted by her body. In Book III of The Faerie Queene, moreover, Edmund Spenser writes an alternative history of England through Britomart’s body to provide an heir to Elizabeth’s otherwise heirless throne. Chapters Three and Four perform close readings of Book II of The Faerie Queene, Thomas Tomkis’s Lingua, Thomas Middleton’s The Maiden’s Tragedy and Revenger’s Tragedy, and John Webster’s The Duchess of Malfi. I argue that both the allegorical and theatrical modes demand a level of materialism that paradoxically makes the body the centre of attention, and anticipates Cartesian mechanistic dualism. / Thesis (Ph.D, English) -- Queen's University, 2008-09-25 22:59:31.67

街舞圈中，有一群特別的男舞者，他們擅長各種在台灣偏女性意象的風格。妖、騷、婊，是大家最常用來形容他們舞蹈肢體的詞彙。這群Girl’s Style男舞者帶給觀眾對於性別的不安全感，是這份研究的出發點，並且提出兩個研究問題，第一，他們性別越界特質的舞蹈實踐為何，反映了什麼性╱別意涵；第二，他們如何從舞蹈實踐中形塑自我。 為了解舞者的舞蹈實踐，本研究採取了參與觀察與深度訪談兩種資料收集方法，在校內熱舞社與校外街舞教室兩個田野點，集結近六個月的參與觀察筆記、近一年的相處經驗，以及四位受訪者的訪談內容，組成了可供分析的資料。研究者以舞蹈實踐、跨性別與舞蹈取向的自我，作為資料分析的三大概念，讓可見的舞蹈與舞者成為資料分析的對象。並且將舞者的自我等同於舞者的身體，其支持了舞者的吸收與抵抗，是舞者能動的基礎。 研究發現，這群特別的男舞者在街舞圈中，透過服裝、話語、性別腳本等多重文本的實踐，構成Bitch-Style這個新的意義系統，並且在實踐中翻轉了妖、騷、婊等污名話語，亦形塑跨性別的自我。舞者亦會在不同的情境中會自動調校性化的位置，以自我保護、展演符合社會期待的性別角色。未來期望更舞蹈與性/別的相關研究，能和本文的婊子們彼此激盪、對話。 / There’s a group of male street dancers call themselves “bitches”. Started with the uncertain feeling toward their sex/gender dancing image, the study tried to figure out what are their transgender dance practices, what kinds of meaning it contains with sex/gender, and how they fashion themselves by dancing. To understand their dance practices, the researcher took " Participant Observation" and "In-Depth Interview" as the two ways of data-collecting. After gathering with them for one year, I take dance practice, transgender performances and dance orientation of self as three approaches to analyze data. Self in this study is treated as dancers’ dancing body. In conclusion, the researcher argue that Girl’s Style male street dancers should be named as Bitch-Style male dancers. They form themselves by multi-textual practices such as discourses, dressing and gender script. Those insulting phrases like 妖、騷、婊 are transformed into positive words to them by dance practicing. Also, researcher found that they change sexed position quickly and well whenever they change scenarios. In the future,I hope there could be more researches about dance and sexuality which can support and dialogize with Bitches in my study.