This thesis examines the role of the prophetic chronotope as a form of alternate, circular time in Baron Ludwig von Reizenstein’s gothic romance, The Mysteries of New Orleans. As the novel’s temporal structure seemingly contains the professed slave revolution through a manipulation of a linear prophetic sequence into circular time, Reizenstein simultaneously portrays a sexual revolution within the closed temporal system; however, as he localizes the sexual revolution in the “real time” of the reader through the inclusion of extra-textual artifacts, the novel’s closed system of alternate, circular time sustains a fissure, loosing all revolutionary potential, slave and sexual, into the reader’s temporality. Reizenstein compares sexual slavery, social restrictions on sexual expression, to chattel slavery, but recognizes it as endemic form of bondage affecting every race; therefore, Reizenstein uses chattel slavery as a ubiquitous circumstance in the U.S. South to identify other covert forms of slavery. In the end, the slave and sexual revolutions become the same conflict, and the restoration of beauty becomes its primary aim.

Nuestro interés por recuperar trayectorias discursivas que se ocuparon de lo que hoy denominamos derechos (no) reproductivos y sexuales y de las mujeres en Argentina, nos condujo al análisis de las locuciones del movimiento anarquista. En nuestras primeras pesquisas, las voces de dos médicos anarquistas se destacaron en el tratamiento del problema que nos interesaba abordar. Asimismo, la presencia de ideas provenientes de la eugenesia en los planteos de estos profesionales para el desarrollo de un discurso emancipatorio para las mujeres en relación del derecho a la autodeterminación sexual y reproductiva, nos condujo a focalizar en las distintas apropiaciones de la eugenesia dentro del campo médico. Ante este panorama, nuestra investigación tiene por objetivo general analizar, fundamentalmente, el discurso médico del movimiento anarquista referido al control de la natalidad, la maternidad y el placer sexual en la Argentina durante el período 1931-1951. En este sentido, nos interesa ocuparnos del debate sobre estos temas –más o menos explícitamente enunciados- en el campo médico y, a partir de allí, desprender la particularidad libertaria. La hipótesis general que demostrará esta tesis sostiene que, a partir de la consolidación del pensamiento eugénico anarquista local a través de su propuesta de control de la natalidad, se fortaleció y se legitimó el discurso sobre los derechos de las mujeres a decidir sobre su capacidad de gestar y su derecho al placer sexual sin que interviniera la reproducción como único destino. / Our interest in recovering discursive trajectories that dealt with what today we call sexual and (non-) reproductive rights and women rights in Argentina, lead us to the analysis of the speech of the anarchist movement. In our fist inquiries the voice of two anarchist doctors stood out from our treatment of the previous problem. Likewise, the presence of eugenic ideas in those professionals arguments for the development of a emancipatory discourse for women in relation to the right of sexual and reproductive self determination lead us to focus on different appropriations of eugenics within the medical field. In accordance with this setting, our investigation has for general objective to analyze the medical discourse of the anarchist movement in reference to birth control, motherhood and sexual pleasure in Argentina during the 1931-1951 period. Our interest is to center on the debate around these issues – more or less explicitly enunciated- in the medical field and from there highlight the libertarian stance. The general hypothesis demonstrated by this thesis argues that the women‘s right to decide over gestation and sexual pleasure, without reproduction as a sole destiny, was strengthen and legitimated by the consolidation of the local anarchist eugenic thinking, particularly through its birth control initiative.

Submitted by Maria Dulce (mdulce@ndc.uff.br) on 2014-02-05T18:45:18Z No. of bitstreams: 1 Ferreira, Tiago-Disser-2013.pdf: 2380263 bytes, checksum: 57fe45cb6211d413e7b4b306cbbd8b93 (MD5) / Made available in DSpace on 2014-02-05T18:45:18Z (GMT). No. of bitstreams: 1 Ferreira, Tiago-Disser-2013.pdf: 2380263 bytes, checksum: 57fe45cb6211d413e7b4b306cbbd8b93 (MD5) Previous issue date: 2013 / O presente trabalho busca refletir sobre a revolução sexual e de costumes que se iniciou em meados do século passado e sua relação com certas teorias psicanalíticas e essencialistas, tomando como fonte Realidade, revista símbolo do Brasil dos anos 60. Através da crítica de Foucault à hipótese repressiva, ou seja, à ideia de que vivemos um período de liberalização e frouxidão em relação ao sexo, pretendo desvendar os saberes e poderes que estavam em jogo nos anos 60, bem como as permanências e rupturas dessa ordem disciplinar nos dias de hoje. / The present work intended to be a reflection on the sexual revolution and customs that began in middle of the last century and its relation to some psychoanalytic and essentialist theories, taking as source Realidade, a magazine symbol of Brazil’s 60’s. Through Foucault’s criticism of the repressive hypothesis, is the ideal that we live in a period of liberation and laxity in relation to sex. Y want to reveal the knowledge and power that were at stake in the 60’s as well as the continuities and ruptures in this disciplinary orderin present times.

The sexual revolution was a movement in the United States that challenged traditional ways of thinking about sexuality. The heart of the revolution was the "radical" idea that women, just like men, had sexual needs and were able to enjoy sex. In the name of the revolution, feminists demanded women’s right to the same sexual freedom as men had been given. The revolution led to the normalization and increased acceptance of sex outside of marriage, as well as birth control. However, despite these achievements, some feminists believed that the achievements occurred at the expense of women.  Although the sexual revolution was intended to lead to female liberation, some people argue that the revolution instead resulted in other forms of female oppression. To investigate this further, this study analyzed three different works of feminists with different views on the revolution and its consequences.  This study will discuss the following topics: pornography and sexualization. These have been analyzed in relation to various theories of autonomy. Finally, this study will discuss how the subjects affects women's rights contained in the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW). The questions in this study are answered throughout by using the method of critique of ideas. The method is based on the ideology that the authors themselves claim to defend as their own, in this essay it is the values of feminism. The critique is thus internal in the sense that no other values, other than those already stated in the material, are used in the assessment.  Products that are marketed using the female body are often packaged with feminist messages, which is a well-known paradox in feminism. Women today have achieved some success by being able to represent themselves as sexual subjects, but that does not mean that the sexualization that permeates the culture should be mixed with "girl power" or other feminist slogans. It is time to stop accepting objectification as a symbol of liberation and instead acknowledge it for what it really is, a contradiction. A culture where women are constantly and in various ways being sexualized should be considered a threat to her ability to choose her preferences in an autonomous way. In the same way, a society that is strongly influenced by pornography's notions of male dominance should be considered a threat towards women’s autonomy. States that have ratified CEDAW are required by Article 2 to pursue policies to eliminate discrimination against women and to take measures to promote gender equality. Thus, the affiliated states should take appropriate action in all sectors of society where women are discriminated.

No description available.

Abstract The author Markku Lahtela was a central figure in the 1960’s generation rebellion, called the spirit of the 60’s, that criticised the basic values of the old generation and through which the young artists presented their avant-garde ideas. The study focuses on the early 1960’s. The primary data is provided by Lahtela’s second novel called Se and its manuscript. The novel deals in an original way with issues such as the sexual revolution and sexual morality, which were popular themes in the 1960’s. As a secondary source of data, the study also deals to some extent with the rest of Lahtela’s production. The substantial topic is the problematics of change in the 1960’s that arose as a result of modernisation, which only then gained momentum in Finland. The research approach is contextual in that the discussion is based on the postmodern viewpoint. Context is understood as consisting of elements of cultural dialogicality thematised by the author through individuation, which is to be seen in the dialogue of his books. The study focuses on the extraliterary historical context. Among the contexts of the 1960’s, attention is paid mainly to the crisis of representation caused by the changes, by interpreting its commentary and attempts to solve it in Lahtela’s texts. Despite the focus on the extraliterary historical context, textual dimensions are also taken into account in the interpretations. I also discuss to some extent the conditions through which it is possible in literary research to find intermediate standpoints to overcome the opposition between textuality and reality. In the interpretation of the extra- and intraliterary dialogues in Lahtela’s texts, the tools used include the alter ego, the textual “I” and, in neutral cases, the narrator. The novel Se not only participated in topical cultural and literary dialogue, but also reformed Finnish prose by representing autobiographical materials in a fragmentary and fictitious manner. The discussion also shows that Freudian psychoanalysis has contributed significantly to both Se and Lahtela’s production in general. The same also applies to Friedrich Nietzsche’s philosophy of life; some of his ideas have directed the discussion of moral issues characterised by Lahtela’s books and the search for an alternative (sexual) morality. / Tiivistelmä Kirjailija Markku Lahtela oli keskeinen hahmo vanhan polven perusarvoja arvostelleessa 1960-luvun sukupolvikapinassa, jota nimitettiin 60-lukulaisuudeksi ja jossa nuoret taiteilijat esittelivät avantgardistisia ideoitaan. Tutkimuksen ajallinen pääkohde on 1960-luvun alkupuoli. Primaariaineistona on Lahtelan toinen romaani Se ja sen käsikirjoitus. Teos käsittelee omaperäisesti muun muassa seksuaalista vallankumousta ja seksuaalimoraalia, jotka olivat 1960-luvun muotiteemoja. Sekundaariaineistona tutkimuksessa käsitellään jonkin verran myös Lahtelan muuta tuotantoa. Substantiaalisena aiheena on 1960-luvun muutosproblematiikka, joka syntyi Suomessa vasta tuolloin voimistuneen modernisaation vaikutuksesta. Tutkimukseni lähestymistapa on kontekstuaalinen siten, että tarkastelut pohjaavat myöhäismodernin näkökulmaan. Kontekstin ymmärrän koostuvan kulttuurisen dialogisuuden elementeistä, joita kirjailija tematisoi teostensa dialogina näkyvässä individuaatiossaan. Tutkimuksessani korostuu ulkokirjallinen historiallinen konteksti. 1960-luvun konteksteista olen päähuomion kiinnittänyt muutosten synnyttämään representaation kriisiin tulkitsemalla Lahtelan teksteistä sen kommentointeja ja ratkaisuyrityksiä. Siitä huolimatta, että tutkimuksessani painottuu ulkokirjallinen historiallinen konteksti, otan tulkinnoissani huomioon myös tekstuaalisia ulottuvuuksia. Lisäksi selvitän jonkin verran niitä ehtoja, joiden vallitessa kirjallisuuden tutkimuksessa voidaan löytää välittäviä kantoja tekstuaalisuus–todellisuus–opposition ylittämiseksi. Tulkitessani Lahtelan tekstien ulko- ja sisäkirjallisia dialogeja ovat apuvälineinäni alter ego, tekstuaalinen minä ja kertoja neutraaleissa tapauksissa. Se-romaani paitsi osallistui ajankohtaiseen kulttuuriseen ja kirjalliseen dialogiin myös uudisti suomalaista proosaa representoimalla katkelmallisesti ja fiktiivisesti autobiografista materiaalia. Tarkastelut osoittavat myös sen, että freudilainen psykoanalyysi on ollut Se-romaanin ja laajemminkin Lahtelan tuotannon synnyn tärkeä innoittaja. Sama koskee Friedrich Nietzschen elämänfilosofiaa, jonka tietyt näkemykset ovat suunnanneet Lahtelan teoksissa keskeistä moraalikysymysten käsittelyä ja vaihtoehtoisen (seksuaali)moraalin etsintää.

The following thesis is a study of the founding years of the Mormon supplementary religious education between 1890 and 1930. It examines Mormonism's shift away from private denominational education towards a system of supplementary religious education programs at the elementary, high school, and college levels. Further, this study examines the role that supplementary religious education played in the changes between the nineteenth and the twentieth centuries. During the 1870s and 1880s, Utah's territorial schools became an important part of the battles over polygamy and the control of Utah. As the Federal Government began to wrest control of the schools from the Mormon community, the Church established a system of private academies. Economic problems during the 1880s and 1890s, however, made it difficult for the Church to maintain many of these schools, necessitating the Mormon patronage of the public schools. As a result, in 1890 the Church established its first supplementary religious education program, known as the Religion Class program. The Religion Class program suffered from a variety of problems and was criticized by both Mormon and non-Mormon officials. Despite the failings of the Religion Class program, the need for supplementary religious education became increasingly important during the first two decades of the twentieth century. In 1912, the Granite Stake established the Church's first high school seminary. Within ten years, the seminary program replaced the majority of the academies and became the Church's preeminent educational program. During the 1920s, the Church began extending supplementary religious education to its students in colleges and universities through the establishment of the institute program and the near-complete abandonment of its private colleges and schools. The successive establishment of these three programs demonstrates a shift in Mormon educational priorities and attitudes throughout this period. Whereas the academies and the Religion Class program emphasized a general fear of Americanization, the seminary and institute programs accepted the public schools and much of the Americanization that accompanied them, while at the same time providing means for the continued inculcation of Mormon values into the lives of Latter-day Saint youth.