My dissertation examines the roles of Emily and Anne Brontë as nineteenth-century women poets, composing in a literary form dominated by androcentric language and metaphor. The work of Mikhail Bakhtin, particularly concerning spoken and implied dialogue, and feminists who have pioneered an exploration of feminist dialogics provide crucial tools for examining the importance and uses of the dialogic form in the development of a powerful and creative feminine voice. As such, I propose to view Emily's Gondal poetry not as a series of loosely connected monologues, but as utterances in an inner dialogue between the dissenting and insistent female voice and the authoritative voice of the non-Gondal world. Emily's identification with her primary heroine, Augusta, enables her to challenge the controlling voice of the of the patriarchy that attempts to dictate and limit her creative and personal expression. The voice of Augusta in particular expresses the guilt, shame, and remorse that the woman-as-author must also experience when attempting to do battle with the patriarchy that attempts to restrict and reshape her utterances. While Anne was a part of the creation of Gondal, using it to mask her emotions through sustained dialogue with those who enabled and inspired such feelings, her interest in the mythical kingdom soon waned. However, it is in the dungeons and prisons of Gondal and within these early poems that Anne's distinct voice emerges and enters into a dialogue with her readers, her sister, and herself. The interior dialogues that her heroines engage in become explorations of the choices that Anne feels she must make as a woman within both society and the boundaries of her religious convictions. Through dialogue with the church, congregation, and religious doctrine, she attempts to relieve herself of the guilt of female creativity and justify herself and her creations through religious orthodoxy. Yet her seeming obedience belies the power of her voice that insists on being heard, even within the confines of androcentric social and religious power structures.

This essay contains own collected material wherein seven religious women are interviewed. Theprincipal focus in this work is about god pronoun in relation to a social constructionist analyticalframe circling around androcentric language. In the research overview and in the theory section ofthis work you can find the feminist and social constructionist theories that represents thegroundwork of this essay. "To name god with masculine pronoun influence individuals and theirgodrepresentation" is my main hypothesis of this work. The social constructionist analytical frameof pronoun the interviewed women use proves my feminist point of view that androcentric languagepermeate the interviewing persons speech about god and their god representation. / Denna uppsats innehåller eget insamlat intervjumaterial där sju religiösa kvinnor intervjuats.Huvudfokus i arbetet kretsar kring gudspronomen med en socialkonstruktivistisk analys avandrocentriskt språk. Under forskningsöversikten och i teoriavsnittet presenteras mer utförligt defeministiska och socialkonstruktivistiska forskningsunderlag som använts till grund för arbetet. "Attbenämna gud med maskulina pronomen påverkar individer och deras gudsrepresentation" ärhuvudhypotesen till denna uppsats. Den socialkonstruktivistiska analysen av de pronomenintervjupersonerna använder samt hur de talar om gud bevisar min feministiska utgångspunkt attandrocentriskt språk genomsyrar de intervjuades tal om gud och gudsrepresentation.