This project examines the conservative evangelical response to 1960s era sexual revolution in order to explain how and why evangelicals both resisted and adapted tenets of sexual modernity in a process that transformed the theological foundations underlying the conception of Christian marriage and sexuality. Though evangelicals and conservatives are typically portrayed as resistors to cultural and sexual change, my research reveals the ways in which conservative evangelicals agreed with key critiques of the sexual status quo in the 1960s, and deliberately worked to change Christian teachings and attitudes to keep them vibrant and attractive to postwar generations. Previous examinations of evangelical thought on sexuality has focused on rhetorical analysis and social history to the exclusion of examinations of the close ties between evangelical marital theology, sexual practice, and political activism. This project seeks to integrate all three into a cohesive historical framework that reveals evangelical response to sexual revolution as more complex and adaptive than it is typically described. Close readings of conservative evangelical texts from 1960 to 1980 combine the long term editorial trajectory of Christianity Today magazine with ideological and theological texts from the 1960s with popular, practical texts from the 1970s to demonstrate that the evangelical marriage project was deliberate, deeply rooted in a modern hermeneutic of Biblical interpretation, and nimble in its ability and willingness to adapt changing sexual attitudes to accommodate Christian theology and practice. The resulting portrait of evangelical response to sexual revolution is more complex, contextualized, and nuanced than previous narratives.

Made available in DSpace on 2016-06-02T20:38:29Z (GMT). No. of bitstreams: 1 6805.pdf: 1652827 bytes, checksum: 01a43d25780c092d4d55e534c9f5eb24 (MD5) Previous issue date: 2015-03-16 / Universidade Federal de Sao Carlos / The thesis discusses the dissemination of affective advice manuals in Brazil from the analysis of best seller books Why men don t listen & women can t read maps, What smart women know, Why men love bithes and Seduction: a two-way road as well as the experiences of 23 readers interviewed for the research, by locating them in age, education, profession, regional origin, class, race, sexual orientation, marital status, among other aspects. Considering the experiences of readers regarding the manuals, two classification groups were established: 1) those that read, identified themselves with the contents of the books and adopted the advices in everyday life, changing their behavior as oriented by the manuals; 2) those that did not identified themselves or that changed their opinion about the books in another stage of life. In both cases, the main reason for reading the manuals was the need for emotional guidance in the search for long-lasting relationships. Among the uses of the advices identified in the account of the readers, was observed the emotional management, through which women sought to rationalize feelings, to avoid loving suffering in the process of affective pair choosing. The research starts from the emotional dimension, represented by the analysis of manuals and interviews with readers, seeking to observe the existing mediations in the studied phenomenon, which relates to therapeutic discourse, notions of individualism, feminism influences, mass culture, market relations and consumption. The manuals provide emotional advice that promise solutions to love life and by observing the experiences of readers, it is identified that the search by the books is also explained due to position management required to women today when they try to conciliate the scopes of emotion, family and work. By analyzing the emotional cost experienced by women and the solutions offered by advice literature, this research discusses implications in gender relation aspects in the current context. / A tese discute a difusão dos manuais de aconselhamento afetivo no Brasil, a partir da análise dos livros, best sellers, Por que os homens fazem sexo e as mulheres fazem amor?, O que toda mulher inteligente deve saber, Por que os homens amam as mulheres poderosas? e Sedução: uma estrada de mão dupla, bem como das experiências de 23 leitoras entrevistadas para a pesquisa, situando-as em faixa etária, escolaridade, profissão, origem regional, classe, raça, orientação sexual, estado civil, dentre outros aspectos. Considerando as experiências das leitoras em relação aos manuais, foram estabelecidos dois grupos de classificação: 1) as que leram, se identificaram com o conteúdo dos livros e adotaram os conselhos na vida cotidiana, modificando seu comportamento conforme as orientações oferecidas pelos manuais; 2) as que não se identificaram ou que mudaram de opinião a respeito dos livros em outra fase da vida. Em ambos os casos, a motivação principal da procura pelos manuais foi a necessidade de orientação afetiva na busca de relacionamentos duradouros. Entre os usos dos aconselhamentos identificados nos relatos das leitoras, verificou-se o gerenciamento emocional, através do qual as mulheres buscavam racionalizar os sentimentos, de modo a evitarem o sofrimento amoroso no processo de escolha do par afetivo. A pesquisa parte da dimensão emocional, representada pela análise dos manuais e das entrevistas com as leitoras, buscando observar as mediações presentes no fenômeno estudado, o qual se relaciona com discursos terapêuticos, noções de individualismos, influências do feminismo, cultura de massa, relações de mercado e consumo. Os manuais fornecem conselhos afetivos que prometem soluções para a vida amorosa e, ao observar as experiências das leitoras, identificase que a busca pelos livros também se explica devido ao gerenciamento de posições demandado às mulheres atualmente, quando essas tentam conciliar os âmbitos afetivo, familiar e profissional. Ao analisar o custo emocional vivenciado pelas mulheres e as soluções oferecidas pelos manuais de aconselhamento, a pesquisa discute implicações nos aspectos das relações de gênero no atual contexto.

Since 2019, therapy content from both mental health professionals and social media users has proliferated on both TikTok and Instagram, a phenomenon some have called Tiktok and Instagram therapy. This study explores two different facets of social media therapy. It explores how individuals with a history of depression engage with these accounts in order to cope with their condition. It also explores the content about depression this study's participants consume in the process, which knowledges about depression are privileged and which remain obscured. Based on qualitative content analyses of in-depth semi-structured interviews and collected social media posts from Instagram and Tiktok, this thesis adopts Foucault's theoretical approaches to Technologies of the Self and Power/Knowledge to reveal the complexities of social media therapy in the context of neoliberal mental healthcare and the dominance of psychiatric and psychological knowledge about depression. The findings show that social media therapy is a valuable tool for this study's participants through the careful curation of their social media therapy content and, thus, allowing them to gain better (self-)knowledge, tools for self-care and a sense of community to better cope with depression. However, participants' practices reveal a tension between the notions of agency and neoliberal imperatives of self-management operating simultaneously within the current mental healthcare context. The findings further show that social media therapy reinforces the stronghold of the medical and psychological sciences on conceptions of depression and reproduces neoliberal imperatives of self-responsibility and individualization, disregarding the social and structural determinants of depression. This study thus concludes that while social media therapy is a site of contradictions, its appeal and helpfulness in the current neoliberal mental healthcare context cannot be denied. Nevertheless, there is a need to bring more awareness to social and structural conditions leading to depression.

<p>Labelling Theory stipulates that once an individual exhibits deviant behaviour, such as acting outside of the norm, the public and even close relatives will react to this behaviour by labelling it. Some of these labels result in social and psychological consequences for the individual, and Labelling theorists argue that, at the very extreme, they culminate in a self-fulfilling prophecy wherein the labelled individual fulfills the expectations others have placed upon him/her. Labelling Theory has been questioned for its lack of consistent supporting empirical evidence and still faces much scrutiny by leaving many unanswered questions, particularly within educational contexts. Several societal changes have created a profoundly different climate for labelling in the domains of mental health and education and beg the re-evaluation of labelling theory’s original arguments.</p> <p>This dissertation empirically tests the main tenets of Labelling Theory within an educational setting by exploring the experiences of children identified as having symptoms of Developmental Coordination Disorder in aNorthern Ontariocity. This study finds that children who are yet undiagnosed with DCD are often stigmatized not only by their peers, but also by educators, public, and even close relatives. However, those children who were formally labelled were granted more opportunities and were often more accommodated within the educational context. It also finds that formally labelled children often had varying degrees of self-confidence; conversely, those who were not labelled or awaiting diagnosis were often more critical of their abilities and were frequently socially isolated. Finally, this study found that parents played an active role in acquiring formal labels and services for their children throughout the diagnostic process and afterwards. These findings have implications for educational and health care related policies and future research for Labelling Theory.</p> / Doctor of Philosophy (PhD)

Une multitude de gens, au XXe siècle, se sont servis de la psychanalyse pour se rendre compte de leurs faits et gestes. En s’appuyant ainsi sur la psychanalyse, ils démontraient la profondeur de la confiance qu’ils lui accordaient. Cette diffusion ample et profonde, qui a laissé une empreinte très marquée sur la culture contemporaine, demeure largement inexpliquée. Ce phénomène étonnant devient intelligible dès lors qu’on aborde la psychanalyse comme une grammaire de l’intériorité, qui a guidé des interactions en les médiatisant par des symboles et des significations communes (normes, valeurs, etc.) propres aux sociétés démocratiques contemporaines (celles qui se conçoivent comme émanant d’un accord entre individus). Cette pratique sociale, l’enquête psychanalytique, peut être analysée en situant dans leurs contextes d’interactions les discours dans lesquels des désirs refoulés étaient imputés à différentes conduites. L’œuvre de Freud offre un échantillon de tels discours. La description de la forme et du sens que ces imputations de désirs refoulés conféraient à différentes interactions en cours nous permet d’identifier les traits caractéristiques de l’enquête psychanalytique. Freud montre que le refoulement naît d’un conflit entre une volonté présociale refoulée et une volonté socialisée, refoulante, née des exigences inculquées par l’autorité parentale. Pour identifier un désir refoulé, il faut donc simultanément identifier une relation refoulante. L’enquête psychanalytique amène à passer en revue les différentes relations interpersonnelles et intrapersonnelles dans lesquelles est impliqué l’auteur du refoulement. Cet exercice permet de départager les relations qui contraignent la volonté intérieure présociale à des exigences sociales de celles qui, en sens inverse, émanent de cette volonté intérieure. Comme les premières suscitent le refoulement et les symptômes indésirables qu’il entraîne, la guérison du refoulement exige que le porteur du refoulement prenne ses distances des exigences sociales héritées, de manière à parvenir à reconnaître sa volonté présociale. En soupesant ainsi la contrainte exercée sur les volontés présociales par les relations particulières, l’enquête psychanalytique jaugeait ces dernières à partir d’une exigence propre aux sociétés démocratiques contemporaines : celle de fonder les relations sociales sur les volontés non contraintes des partenaires. L’enquête psychanalytique participait ainsi d’un imaginaire social moderne qui donnait, à des relations variées, la forme d’un contrat. Les contemporains qui recouraient à cette enquête manifestaient un souci de respecter cette exigence et ils suscitaient une réaction critique envers les relations qui contraignaient la volonté. En somme, l’enquête psychanalytique offrait aux contemporains une manière d’ordonner les relations qui était adaptée à une société accordant une autorité prééminente aux exigences « contractuelles ». Voilà qui explique en grande partie l’ampleur et la profondeur de la diffusion de la psychanalyse au XXe siècle. / In the twentieth century, a multitude of people used psychoanalysis to explain their actions and gestures to one another. Their reliance on psychoanalysis, is an indication of how deeply they trusted its theories. This wide and profound diffusion, which has left a very strong impression on contemporary culture, remains however largely unexplained. This puzzling phenomenon becomes intelligible, from the moment one treats psychoanalysis as a grammar of interiority, which guides interactions by mediating them with symbols and common meanings (norms, values, etc.) specific to contemporary democratic societies (those that conceive themselves as emerging from an agreement between individuals). This social practice, the psychoanalytic inquiry, can be analyzed by situating in their contexts of interactions the speeches in which repressed desires were imputed to various conducts. Freud’s work provides a sample of such speeches. The description of the form and meaning that these imputations of repressed desires conferred to different ongoing interactions allows us to identify the specific features of the psychoanalytic inquiry. Freud shows that the repression arises from a conflict between a repressed presocial will and a socialized will, which enforces repression, born from requirements inculcated by the parental authority. Hence, to identify a repressed desire, one must simultaneously identify a repressing relationship. The psychoanalytic inquiry leads to review the different interpersonal and intrapersonal relationships in which the author of the repression is involved. This exercise leads to set apart the relationships that constrain the inner presocial will to social requirements, from those that rather emanate from this inner will. Since the former creates the repression and the unwanted symptoms it causes, the healing of the repression requires that its carrier distances oneself from inherited social requirements, in order to recognize one’s her inner will. By weighing the coercion on presocial wills exercised by specific relations, the psychoanalytic inquiry gauged these relations from a standard specific to contemporary democratic societies: the requirement to ground social relations on the unconstrained wills of the partners. The psychoanalytic inquiry was part of a modern social imaginary that shaped the form of a contract to various relationships. The people who used this inquiry showed that they were concerned about this requirement and they prompted a critical reaction to the relationships that constrained their will. In sum, the psychoanalytic inquiry provided the contemporary world with a way of organizing relationships that was adapted to a society that gave a preeminent authority to “contractual” requirements. That largely explains the breadth and depth of the diffusion of psychoanalysis in the twentieth century.