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This dissertation offers an exploration of the field of normative subjectivity circulated within western fine dining traditions. I use the notion of "normative subjectivity" which derives from the work of Michel Foucault. Foucault's emphasis on the use of disciplinary repetition to mold, circumscribe, and modulate the conduct of subjects informs my own argument that fine dining spaces feature a normative regime of subjectivity centered on the hegemonic governance of a figure which I call "Culinary Man." This phrase follows from Sylvia Wynter's account of "the overrepresentation of Man," which describes the colonial field of subjectivity which revolves around a normatively white, male, and European figure of authority. Drawing from these sources, this dissertation seeks to give a theoretical analysis of the governing relationship between the chef (who embodies Culinary Man) and the fine dining brigade (the organizational unit of labor within commercial kitchens). As I argue, Culinary Man deploys a heterogeneous set of disciplinary discourses and practices which have the effect of consolidating monopolies on epistemic authority and governance. Each position within the brigade's hierarchy is subject to distinct, though related, disciplinary practices. Thus, several chapters seek to identify the specific practices pertinent to each brigade subject, while also illuminating how they fit together as a coherent hegemonic project. Additionally, a genealogy, in the style of Sylvia Wynter, is carried out to illuminate points of variance as well as continuity within the figure of Culinary Man. While the bulk of the dissertation seeks to carry out a discursive analysis of Culinary Man's disciplinary regime, there are also moves toward alternative projects which do not replicate the brigade form. The concluding chapters seek to identify where extant modes of resistance or alternative forms of culinary organization may hold the potential to move beyond the hegemonic overrepresentation of Culinary Man. / Doctor of Philosophy / Within fine dining kitchens, work is generally organized by the hierarchical division of labor known as the "brigade." As the name suggests, this formation is modeled on the military, and the chef sits at the top of the brigade's hierarchy. This dissertation explores the relationship between the governing chef and the subordinate brigade of culinary laborers within western fine dining spaces. While the image of the domineering chef is somewhat ubiquitous in popular culture, this project seeks to understand how the authority of governing chefs is rooted in practices and discourses which encourage consent among the brigade, rather than merely compliance. As I argue, the field of fine dining labor is dominated by a particular set of practices, values, and habits which become solidified as norms through repetition. These norms uphold and legitimate the figure of the brilliant, masterful, and authoritative chef (called "Culinary Man") at the expense of the brigade's subordination. Additionally, there are racialized and gendered implications, as the archetype of Culinary Man is a white, male figure. This dissertation offers an exploration of the collection of practices, norms, and discourses which "shape" members of the brigade and direct the ways in which they conduct themselves. Several of the chapters identify particular positions within the brigade's hierarchy and analyze how distinct practices mold the conduct expected of culinary workers. Additionally, a genealogy of Culinary Man explores several different variations or "genres" of this figure. While much of the dissertation endeavors to identify and theorize Culinary Man's governance over the brigade, the last two chapters feature some discussion of models which might potentially move beyond Culinary Man as a normative archetype.

In this dissertation, I disentangle the Cynical figure – one who is capable of confronting structures of power by speaking truth to power – within a Westernized, Euro-centric discourse that authorizes the Cynic as an exceptionally powerful political subjectivity. Heeding the words of Sylvia Wynter, "…the Jester's role in the pursuit of human knowledge alternates with the Priest's role—transforming heresies into new orthodoxies, the contingent into modes of the Absolute." I recover the Cynic, once sutured to a distinctly Foucauldian discursive tradition to argue Black and Brown women function as contemporary Cynics using largely a Black Feminist theoretical framework. Drawing on biomythographies written by Black and Brown women, I future a Cynical discursive tradition in which the cynic is known by a different name. / Doctor of Philosophy / In this dissertation, I explore the practice of telling the truth as a political discourse that is reserved only for a select group of people. I look at the Ancient Greek philosophical school of Cynicism to understand how someone is given permission speak truth to power and its effects. Throughout this work, I argue that the Cynical practice of speaking truth to power is exclusive and that it is not worth making space for others to speak their truth in this same practice. Using a Black feminist theoretical framework, through the works of Sylvia Wynter, Katherine McKittrick, Christina Sharpe and others, I disrupt the status quo of how the truth must be spoken in order to be heard in the political realm. Moreover, I develop a different practice of speaking truth to power by contextualizing this practice from the family kitchen table. I think about how Black and Brown women, those who are violently elided from the political realm altogether, develop their own practice of speaking truth to power from the family kitchen table space. From this context, I think about how a person develops a critical consciousness in which they are given permission to speak their truth to power. I propose that Black and Brown women embody a radical political consciousness that has the ability to disrupt the status quo, that they are not only seen and heard, but their disruption leads to political change.

I denna studie analyseras sju dikter ur Sylvia Plaths diktsamling ”Ariel”. Syftet med uppsatsen är att undersöka representationen av kvinnlighet och manlighet i utvalda dikter från Sylvia Plaths diktsamling ”Ariel”. Metoden som har använts är diskursanalys som använder begreppen av Laclau och Mouffe. Dessa begrepp användes även som teori, samt att teorier av Judith Butler och Lena Gemzöe har använts. Studien visade på att kvinnligheten i Plaths dikter är väldigt ambivalent, detta gällde även för de manliga subjekten som figurerar i texten men kunde dock ses som mer normativa.

Inicialmente publicado em 1963 sob o pseudônimo Victoria Lucas, A redoma de vidro traz como personagem principal e narradora Esther Greenwood, a qual faz duras críticas aos papeis atribuídos às mulheres nos Estados Unidos nos anos 1950, enquanto passa por um colapso, que culmina em tentativa de suicídio. Depois de o romance ser republicado, reconhecendo a autoria de Sylvia Plath, na Inglaterra em 1966 e nos Estados Unidos em 1971, ele foi objeto de diversas leituras críticas feministas, sendo mais recente o enfoque no romance como estudo de caso. Nesta dissertação, busco estabelecer um diálogo entre essas duas abordagens, relacionando gênero, feminismo, melancolia e trauma, fundamentando-me nos escritos de teóricos como Luce Irigaray, Cathy Caruth, Sigmund Freud e Nicolas Abraham e Maria Torok. Apesar de falarem de diferentes loci, ambas Irigaray e Caruth dão especial atenção à linguagem. No romance, Esther perde sua capacidade de ler e escrever, fato que está ligado não só às suas críticas a um mundo pertencente aos homens como também a certos acontecimentos que desencadeiam essa perda. Tendo isso em mente, relaciono a narrativa a dois contos de Plath: “Línguas de Pedra” e “Mães.” O primeiro, de 1955, traz uma personagem (sem nome) em um cenário semelhante ao de A redoma de vidro: em um hospital psiquiátrico, ela apresenta dificuldades de ler e de pensar. No segundo conto, escrito em 1962, a situação da protagonista, também Esther, pode ser comparada ao presente da narrativa de A redoma de vidro; ademais, uma vez estabelecido o paralelo, a personagem do conto parece apresentar uma perda ainda mais profunda da linguagem que a protagonista do romance. / Initially published in 1963 under the pseudonym Victoria Lucas, The Bell Jar has as its protagonist and narrator Esther Greenwood, who seriously criticizes the roles attributed to women in the United States in the 1950s. At the same time, she is going through a breakdown, which culminates in a suicide attempt. After the novel was republished, under Sylvia Plath’s name, in England in 1966 and in the United States in 1971, it was the subject of several feminist critical readings, its focus as a case study being more recent. In this thesis, I aim to establish a dialogue between these two approaches, relating gender, feminism, melancholia, and trauma, grounded in the writings of theorists such as Luce Irigaray, Cathy Caruth, Sigmund Freud, and Nicolas Abraham and Maria Torok. In spite of speaking from different loci, both Irigaray and Caruth give special attention to language. In the novel, Esther loses her ability to read and write, a fact that is connected not only to her critiques of a world that belongs to men but also to certain events that lead to this loss. With this in mind, I relate the narrative to two of Plath’s short stories: “Tongues of Stone” and “Mothers.” The first, from 1955, displays its main (nameless) character in a setting that is similar to The Bell Jar’s: in a psychiatric hospital, she presents difficulties to read and think. In the second story, written in 1962, the protagonist, also named Esther, is in a situation that may be compared to the narrative present of The Bell Jar; furthermore, once a parallel with the novel is established, the story’s character seems to present an even more profound loss of language than the novel’s protagonist.

Birutės Pūkelevičiūtės, Liūnės Sutemos ir Sylvia‘os Plath poezijoje meilės ir mirties eroso problematika skleidžiasi kaip ribinių patirčių ištiktis. Kūryba šios autorėms pasirodo kaip vienintelė niša, saugi sfera, kurioje kūrėjos gali jaustis laisvos, manifestuojančios, kuriančios naujus ir pertvarkančios senus archajinio pasaulio modelius. Galima teigti, kad B. Pūkelevičiūtės, Liūnė Sutemos ir S. Plath rašymas mitų ar ritualų motyvais visų pirma leidžia šių autorių kūrybą interpretuoti būtent mitopoetikos lauke. Tiriamojoje poezijoje lyrinis „Aš“ nuolat kinta dėl išorinio pasaulio moderniųjų iniciacijų: II pasaulinis karas – mirties ir prisikėlimo (naujojo „Aš“) suvoktis, emigracijos problema (Tėvynės, Dievo ilgesys, skausminga savasties būtis), meilės ištiktis (nuo kuriančios ir griaunančios aistros, meilės ir mirties eroso iki mitinio ar liturginio pasaulio kaip išeities terpės). Autorių poezijoje lyriniai subjektai – archajinio pasaulio dalis, tačiau būdami moderniajame pasaulyje ir priimdami jo taisykles – perteikia jas kaip tam tikrą koncepciją. Šios koncepcijos pagrindas – mito ir modernumo jungtis, mito perkūrimas, gamtos išjautimas ir kontempliacija kelyje tarp gėrio ir blogio principų, tarp dievui Erotui artimų stokos ir pilnatvės būsenų. B. Pūkelevičiūtės ir Liūnės Sutemos poezijoje gausu biblinių asociacijų, liturginių motyvų, kurie veikia ir kaip apsivalymo, ir kaip manifesto forma. Ambivalentiška S. Plath poezijoje lyrinis subjektas išjaučia arba savyje... [toliau žr. visą tekstą] / Birutė Pūkelevičiūtė, Liūnė Sutema and Sylvia Plath’s poetry unholds love and death Eros problems as a stuck of marginal experiences. Creation for the authors appears as a single niche, secure area where they can feel free, manifesting, developing new and transforming the old models of archaic world. It can be stated, that Liūnė Sutema and Sylvia Plath’s writing in myth and ritual motives in particular can be precisely interpreted as myth poetics. The lyric “I” is constantly changing due to external world of modern initiations: World War II - the death and resurrection (the new "I") realization, emigration (longing for the homeland, God, painful self – being), love struck (from developing and destructive passion, the Eros of love and death to the mythical or liturgical world as the source medium). The lyrical subjects in authors‘ poetry is the part of archaic world, but being the in modern world and accepting its rules, represent them as a certain concept. The basis of this conception is a connection between myth and modernity, the recreation of myth, the sensation of nature and contemplation on the path in between good and evil principles, amongst Erot’s conditions of lack and fullness. Birutė Pūkelevičiūtė and Liūnė Sutema’s poetry is full of biblical associations, liturgical motives which act as a cleansing and as a manifest form. In S. Plath's poetry, the lyrical subject is ambivalently bearing or sublimating the death of ‘Nietzsche God’, experiences the Nazi genocide... [to full text]

Submitted by Matheus Oliveira (torresdeoliveiramatheus@gmail.com) on 2018-06-05T02:35:47Z No. of bitstreams: 2 DissMTO.pdf: 1140794 bytes, checksum: efa100ff1e725c5cb8d63727b7cecb37 (MD5) carta_dissertacao-1.jpg: 575797 bytes, checksum: 44c335003923632b7f80f77559234b6e (MD5) / Approved for entry into archive by Eunice Nunes (eunicenunes6@gmail.com) on 2018-06-05T11:55:53Z (GMT) No. of bitstreams: 2 DissMTO.pdf: 1140794 bytes, checksum: efa100ff1e725c5cb8d63727b7cecb37 (MD5) carta_dissertacao-1.jpg: 575797 bytes, checksum: 44c335003923632b7f80f77559234b6e (MD5) / Approved for entry into archive by Eunice Nunes (eunicenunes6@gmail.com) on 2018-06-05T12:06:02Z (GMT) No. of bitstreams: 2 DissMTO.pdf: 1140794 bytes, checksum: efa100ff1e725c5cb8d63727b7cecb37 (MD5) carta_dissertacao-1.jpg: 575797 bytes, checksum: 44c335003923632b7f80f77559234b6e (MD5) / Made available in DSpace on 2018-06-05T12:06:13Z (GMT). No. of bitstreams: 2 DissMTO.pdf: 1140794 bytes, checksum: efa100ff1e725c5cb8d63727b7cecb37 (MD5) carta_dissertacao-1.jpg: 575797 bytes, checksum: 44c335003923632b7f80f77559234b6e (MD5) Previous issue date: 2018-01-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / The present thesis aims to study the short stories The Wishing Box and The Fifty-Ninth Bear, by Sylvia Plath, under theoretical and critical perspectives which allow it to observe a dialogue in those texts with their historical context, on a dialectical relation between form and content as postulated by Fredric Jameson. We intend to elucidate how those narratives can be read beyond the autobiographical and therefore they articulate in their formal structure a female critical view of marriage in Cold War America. Historicizing both of these short stories using alterity as mediator and following the cultural model of understanding the female literary tradition, we will semantically broaden her criticism by inserting the fragments in the History. In addition, this critical exam, by electing Plath's short prose, allows us to shed light on the overlooked scope of her ouvre. / O objetivo desta dissertação de mestrado é estudar os contos The Wishing Box e The Fifty-Ninth Bear, de Sylvia Plath, sob uma perspectiva teórica-crítica que permita observar nesses textos um diálogo com o seu contexto de produção em uma relação dialética entre forma e conteúdo, como postulada por Fredric Jameson. Desse modo, buscaremos elucidar como as duas narrativas, para além das possibilidades da leitura autobiográfica, mobilizam em sua organização formal uma visão crítica da mulher no casamento durante a Guerra Fria. Historicizando esses contos sob o código mediador da alteridade, seguindo os parâmetros do modelo cultural dos estudos de escrita de autoria feminina, ampliaremos semanticamente a fortuna crítica da artista ao inserirmos esses fragmentos no todo da História. Além disso, este exercício, ao eleger a prosa curta de Plath, permite lançar luzes ao escopo escurecido de seu trabalho artístico.

Inicialmente publicado em 1963 sob o pseudônimo Victoria Lucas, A redoma de vidro traz como personagem principal e narradora Esther Greenwood, a qual faz duras críticas aos papeis atribuídos às mulheres nos Estados Unidos nos anos 1950, enquanto passa por um colapso, que culmina em tentativa de suicídio. Depois de o romance ser republicado, reconhecendo a autoria de Sylvia Plath, na Inglaterra em 1966 e nos Estados Unidos em 1971, ele foi objeto de diversas leituras críticas feministas, sendo mais recente o enfoque no romance como estudo de caso. Nesta dissertação, busco estabelecer um diálogo entre essas duas abordagens, relacionando gênero, feminismo, melancolia e trauma, fundamentando-me nos escritos de teóricos como Luce Irigaray, Cathy Caruth, Sigmund Freud e Nicolas Abraham e Maria Torok. Apesar de falarem de diferentes loci, ambas Irigaray e Caruth dão especial atenção à linguagem. No romance, Esther perde sua capacidade de ler e escrever, fato que está ligado não só às suas críticas a um mundo pertencente aos homens como também a certos acontecimentos que desencadeiam essa perda. Tendo isso em mente, relaciono a narrativa a dois contos de Plath: “Línguas de Pedra” e “Mães.” O primeiro, de 1955, traz uma personagem (sem nome) em um cenário semelhante ao de A redoma de vidro: em um hospital psiquiátrico, ela apresenta dificuldades de ler e de pensar. No segundo conto, escrito em 1962, a situação da protagonista, também Esther, pode ser comparada ao presente da narrativa de A redoma de vidro; ademais, uma vez estabelecido o paralelo, a personagem do conto parece apresentar uma perda ainda mais profunda da linguagem que a protagonista do romance. / Initially published in 1963 under the pseudonym Victoria Lucas, The Bell Jar has as its protagonist and narrator Esther Greenwood, who seriously criticizes the roles attributed to women in the United States in the 1950s. At the same time, she is going through a breakdown, which culminates in a suicide attempt. After the novel was republished, under Sylvia Plath’s name, in England in 1966 and in the United States in 1971, it was the subject of several feminist critical readings, its focus as a case study being more recent. In this thesis, I aim to establish a dialogue between these two approaches, relating gender, feminism, melancholia, and trauma, grounded in the writings of theorists such as Luce Irigaray, Cathy Caruth, Sigmund Freud, and Nicolas Abraham and Maria Torok. In spite of speaking from different loci, both Irigaray and Caruth give special attention to language. In the novel, Esther loses her ability to read and write, a fact that is connected not only to her critiques of a world that belongs to men but also to certain events that lead to this loss. With this in mind, I relate the narrative to two of Plath’s short stories: “Tongues of Stone” and “Mothers.” The first, from 1955, displays its main (nameless) character in a setting that is similar to The Bell Jar’s: in a psychiatric hospital, she presents difficulties to read and think. In the second story, written in 1962, the protagonist, also named Esther, is in a situation that may be compared to the narrative present of The Bell Jar; furthermore, once a parallel with the novel is established, the story’s character seems to present an even more profound loss of language than the novel’s protagonist.

Inicialmente publicado em 1963 sob o pseudônimo Victoria Lucas, A redoma de vidro traz como personagem principal e narradora Esther Greenwood, a qual faz duras críticas aos papeis atribuídos às mulheres nos Estados Unidos nos anos 1950, enquanto passa por um colapso, que culmina em tentativa de suicídio. Depois de o romance ser republicado, reconhecendo a autoria de Sylvia Plath, na Inglaterra em 1966 e nos Estados Unidos em 1971, ele foi objeto de diversas leituras críticas feministas, sendo mais recente o enfoque no romance como estudo de caso. Nesta dissertação, busco estabelecer um diálogo entre essas duas abordagens, relacionando gênero, feminismo, melancolia e trauma, fundamentando-me nos escritos de teóricos como Luce Irigaray, Cathy Caruth, Sigmund Freud e Nicolas Abraham e Maria Torok. Apesar de falarem de diferentes loci, ambas Irigaray e Caruth dão especial atenção à linguagem. No romance, Esther perde sua capacidade de ler e escrever, fato que está ligado não só às suas críticas a um mundo pertencente aos homens como também a certos acontecimentos que desencadeiam essa perda. Tendo isso em mente, relaciono a narrativa a dois contos de Plath: “Línguas de Pedra” e “Mães.” O primeiro, de 1955, traz uma personagem (sem nome) em um cenário semelhante ao de A redoma de vidro: em um hospital psiquiátrico, ela apresenta dificuldades de ler e de pensar. No segundo conto, escrito em 1962, a situação da protagonista, também Esther, pode ser comparada ao presente da narrativa de A redoma de vidro; ademais, uma vez estabelecido o paralelo, a personagem do conto parece apresentar uma perda ainda mais profunda da linguagem que a protagonista do romance. / Initially published in 1963 under the pseudonym Victoria Lucas, The Bell Jar has as its protagonist and narrator Esther Greenwood, who seriously criticizes the roles attributed to women in the United States in the 1950s. At the same time, she is going through a breakdown, which culminates in a suicide attempt. After the novel was republished, under Sylvia Plath’s name, in England in 1966 and in the United States in 1971, it was the subject of several feminist critical readings, its focus as a case study being more recent. In this thesis, I aim to establish a dialogue between these two approaches, relating gender, feminism, melancholia, and trauma, grounded in the writings of theorists such as Luce Irigaray, Cathy Caruth, Sigmund Freud, and Nicolas Abraham and Maria Torok. In spite of speaking from different loci, both Irigaray and Caruth give special attention to language. In the novel, Esther loses her ability to read and write, a fact that is connected not only to her critiques of a world that belongs to men but also to certain events that lead to this loss. With this in mind, I relate the narrative to two of Plath’s short stories: “Tongues of Stone” and “Mothers.” The first, from 1955, displays its main (nameless) character in a setting that is similar to The Bell Jar’s: in a psychiatric hospital, she presents difficulties to read and think. In the second story, written in 1962, the protagonist, also named Esther, is in a situation that may be compared to the narrative present of The Bell Jar; furthermore, once a parallel with the novel is established, the story’s character seems to present an even more profound loss of language than the novel’s protagonist.