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Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2017-02-14T11:57:32Z No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) Tese_daiany_corpos visíveis.pdf: 4076151 bytes, checksum: bea4a714bf68f66fc63c917659587290 (MD5) / Made available in DSpace on 2017-02-14T11:57:32Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) Tese_daiany_corpos visíveis.pdf: 4076151 bytes, checksum: bea4a714bf68f66fc63c917659587290 (MD5) Previous issue date: 2015-02-27 / O cinema de mulheres, mobilizado pelos estudos feministas como campo de agenciamento da visibilidade, desafia a investigação contemporânea. Esta, busca situá-lo em função dos recentes paradigmas de gênero de ruptura com os binarismos e ênfase na dimensão política da corporeidade, e das atuais perspectivas de espectatorialidade e política da arte do campo cinematográfico. Neste trabalho, buscamos rever a perspectiva de autoria feminina como um processo de subjetivação política do corpo na obra de realizadoras que utilizam os próprios corpos como matéria fílmica. Consideramos o viés ontológico do corpo vivido, presente na obra de Beauvoir (1967) e revisitado pela abordagem recente do feminismo material, vinculado ao pensamento de Braidotti (2005) e as perspectivas de análise fílmica de Sobchack (1991, 2004), Del Rio (2008) e Marks (2000, 2002). Para tanto, empreendemos uma epistemologia estéticopolítica do corpo, mensurando a relação entre mente e corpo como central para a compreensão do lugar da mulher na arte. Posteriormente, observamos as perspectivas de autoria feminina no cinema, situando-as em relação ao status que os corpos em movimento adquirem no regime estético da arte (RANCIÈRE, 2005a, 2013), no qual o cinema desponta como locus privilegiado na articulação das distâncias entre arte e cotidiano. Por fim, analisamos filmes que trazem a presença fílmica, a performance cinematográfica e a dimensão háptica dos corpos das realizadoras, transitando entre obras de caráter deliberadamente encenado e de viés autobiográfico. Observamos que o corpo vivido emerge tanto como elemento de atração e engendramento de aspectos fílmicos, como o plano e a mise en scène, quanto como evidência política dos processos vitais destas mulheres. / Women's cinema, mobilized by feminists studies as a field of visibility and agency, defies the contemporary investigation. The feminist critique tries to place it according to recent binary gender rupture paradigms and emphasis in the political dimension of embodiment, and the current perspectives of spectatorship and art politics in the cinema field. In this thesis, we consider the perspective of female authorship as a process of body politics subjectivity in the work of filmmakers who use their own bodies as film material. We reflect on the ontological bias of the lived body, present at the work of Beauvoir (1967) and revisited by the approach of the recent material feminism, linked to the ideas of Braidotti (2005) and the perspectives of film analysis by Sobchack (1991, 2004), Del Rio (2008) and Marks (2000, 2002). Therefore, we promote an aesthetical and political epistemology of the body, measuring the confrontation between body and mind as central to the understanding of the place of women in art. Later, we observe the female authorship perspectives in cinema, placing them in relation to the status that the bodies in movement acquire in art aesthetic regimen (RANCIÈRE, 2005a, 2013), in which cinema emerges as privileged locus in the articulation of distances between art and everyday life. Finally, we analyze films that show the filmic presence, the film performance and the haptic dimension of the female filmmakers bodies, moving between works of deliberate staged character and autobiographical bias. We observe that the lived body emerges as much as element of attraction and engendering filmic aspects such as the plan and the mise-en-scène, and as political evidence of the vital processes of these women.

This thesis aims to examine how Swedish ‘sommarstuga’ (Summer Cottage) or ‘cabins’ contributes to the production of gender equal values. This ethnographic work is based on the central case study of the members from Uppsala Extremsportförening, (UppX) and their interactions during two cabin trips; one to a surf cabin in Ericeira Portugal and the other a family cabin in Ängskärs, Sweden. The fieldwork conducted was implemented in a multi-sited ethnographic approach allowing for a broader perspective of possible fieldsites and the techniques of ‘Following The People’ and ‘Carnal Sociology’. Consequently, this led to unique experiences where the ‘sense of place’ of Swedish cabin traditions and values could be seen being practiced in Portugal. While, aiming to address the participants of this fieldwork thoughts and views on myths and misconceptions of Sweden’s image as a utopia or role model for egalitarian values. This thesis highlights that cabins and their surrounding spaces facilitate more than just sporting pursuits. They are a microcosm of interactions, a social space for family and friends, for play and gender politics; a world within a world. Concluding that, Swedish cabins are a ‘heterotopia’ or haven that facilitates gender equal interactions, evidencing this through case studies of gender equal participation in various sporting activities while staying in two very different cabins.

This research paper is a study of the alumni of the Department of Social and Cultural Ecology Programme on Faculty of Humanities, Charles University (or "SKE"). The research is grounded in Bourdieu's reflexive sociology. In Bourdieu's terms, it studies the habitus of the SKE alumni in relation to the field of SKE. Inspired by Wacquant's carnal sociology, I do not put myself in the classical ethnographic position of "a researcher amongst bushmen": I am one of those I study. The main method used for studying the field of SKE was the observant participation of Loïc Wacquant. In the second part of the research, a questionnaire in combination with qualitative methods was used to identify the habitus of the alumni. As a result of the research, the field of SKE was described and basic contours of habitus were identified. With regards to reflexive sociology demands, a straight ethnographic confrontation of respondents would have to be conducted in order to identify the precise parameters of habitus. Therefore, I present the actual results as mere portal to a future enquiry. Key words: Alumni, Social and Cultural Ecology, milieu, habitus, reflexive sociology, carnal sociology.

This dissertation has multiple goals. First to analyze self-destructive behavior and its relations to ethics. Secondly to evaluate four different ethical perspectives regarding self-destructiveness from a certain position of human nature. The third goal is to construct a position that deals with self-destructive behavior in a way that is improved and well-managed compared to the four ethical perspectives analyzed earlier. The first goal is met by comparing and evaluating different theories concerning self-destructive behavior and discussing the ethical implications surrounding them. Self-destructive behavior is seen as a way of communicating, which puts a moral pressure on both the self-destructive person and the society around her. The four ethical perspectives represented by Robert Nozick and Thomas Szasz, two neoliberals, James B Nelson, a body theologian inspired by Paul Tillich, Gail Weiss, a body feminist and Mary Timothy Prokes, a catholic body theologian, are hence met by the problem of self-destruct, analyzed and critically evaluated. In the final chapter the author constructs an improved ethical perspective concerned with self-destructiveness, based on altruism, responsibility and broad-mindedness.

À l’orée du XIIIe siècle, Joseph d’Arimathie fait son entrée dans les romans du Graal. Lors la mise au tombeau du Christ, il aurait recueilli le saint sang dans un Vessel dont nous connaissons la postérité. L’étude d’un tel personnage permet d’interroger les liens que peut entretenir le corpus graalien avec les Écritures. La figure biblique fait entrer le Graal dans l’Histoire sainte. Par sa présence, les œuvres prétendent éclairer des vérités chrétiennes tout en restant malgré tout des fictions. Dès lors, le statut du personnage demande à être précisé. Acquiert-il des caractéristiques romanesques ? Dans quelle mesure réfère-t-il aux temps de la Passion mais aussi au monde arthurien ? Ces questions n’appellent pas toujours les mêmes réponses. Joseph d’Arimathie garantit l’unité des romans du Graal tout en instaurant des différences entre eux. Son histoire et sa poétique varient et reflètent par leurs changements les enjeux de chaque œuvre. Elles donnent à voir comment la prose se distingue du vers et comment la matière de Judée prend une forme nouvelle dans les textes graaliens. Les auteurs assument une prétention à dire vrai et à écrire l’Histoire tout en l’adaptant aux besoins du récit et d’un lectorat aristocratique. Instrument de légitimation du fait son origine biblique, Joseph d’Arimathie valorise le roman. Il révèle également comment l’aristocratie laïque reprend et infléchit le discours des clercs à son propre compte afin de s’accorder une nouvelle place dans le domaine spirituel. Il en ressort que le personnage répond à des enjeux tout à la fois poétiques, littéraires et sociohistoriques qu’il convient de mettre en lumière. / In the early XIIIth century, Joseph of Arimathea starts making an appearance in the Holy Grail stories. When Christ was laid to rest, Joseph of Arimathea is supposed to have collected the Holy Blood in a Vessel whose posterity is well-known. The study of such a historical figure leads us to assess how intertwined the Grail corpus and the Scriptures can be. The biblical figure ushers the Grail into the Sacred History. Through his existence, the literary works mean to highlight some Christian truths while eventually remaining works of fiction. From then on, the status of the character calls for clarification. Does he get bestowed with fictional features ? To what extent does he relate to the time of Passion as well as to the Arthurian legends ? These questions do not always call for the same type of answer. Joseph of Arimathea safeguards the unity of the Grail Romances, while delineating differences between them. His life story and poetic persona vary and these changes reflect the literary intent in each of the literary works. They go to show the distinction between prose and verse and how the Judea matter takes a new shape in the Grail texts. The authors claim responsibility for stating the truth and for recording History, while adjusting to the requirements of the narrative and to their upper-class readership. Thanks to his biblical origin, Joseph of Arimathea is instrumental in giving legitimacy to the story, thereby giving it additional value. He also reveals how the secular aristocracy take up and inflect the clerics’ discourse to their own benefit, in order to grant themselves a new stance in the spiritual real. What is emerging is that this figure invites various levels of analysis, be they of poetic, literary and socio-historical nature, which all need to be brought to light.

Made available in DSpace on 2015-09-25T12:18:39Z (GMT). No. of bitstreams: 1 Rafaella Queiroga Souto.pdf: 939643 bytes, checksum: 7e64b1d38215fa6ce36453925f20ea16 (MD5) Previous issue date: 2010-10-07 / Objective: To characterize the sexual violence carried out against women treated at the Center for Legal Medicine and Dentistry - NUMOL in Campina Grande/PB. Methodology: This was a cross-sectional descriptive and analytical study that used secondary data. It analyzed reports of carnal intercourse (suspected cases of rape N =886) that were registered at NUMOL between January 2005 and December 2009. The 295 confirmed cases of rape were allocated according to the age of the victim. The instrument of data collection was a specific form, drawn up from information in the report of carnal knowledge. The dependent variable was the rape (yes or no) and the others were considered independent. The database and statistical analysis were carried out using SPSS (Statistical Package for Social Sciences). The data were presented using descriptive statistics (mean, range, standard deviation, and frequencies). The study used the Chi-square or Fisher's exact test, PR - prevalence ratio and ANOVA. The significance used was 0.05 with a 95% confidence level. Results: The frequence of rape was 33.29%. There was association between the confirmation of the rape and marital status (p = 0.009), relationship with the perpetrator (p = 0.01) and violence during rape (p = 0.000). The victims were mostly adolescents (87.50%), unmarried (87.10%) with incomplete primary education (34.90%), residing in urban areas (50.20 %), born in other municipalities (54.90%) and students (70.50%). The perpetrators varied from adolescents to adults with a mean age of 27.46 years, the majority were acquaintances of the victims (84.06%), but had no blood ties (other acquaintances) (52.82%). There was a predominance of a single perpetrator (82%). Most assaults occurred in public places (13.40%) in the morning (6.10%), with estimated lapse time of more than 20 days between the violence and the report (67.50%). Some form of violence was employed during practice (38%). Presumed violence (34.82%) and physical force (23.23%) were the most prevalent types of violence. The most frequent type of presumed violence was inocencia consilli (60.70%). No lesions were found elsewhere on the body in the majority of cases (94.60%). Conclusions: The frequence of rape is high, and the victims are mostly young, single and with low schooling. The perpetrators are acquaintances of the victims. / Objetivo: caracterizar a violência sexual praticada contra a mulher atendida no Núcleo de Medicina e Odontologia Legal - NUMOL do município de Campina Grande/PB. Metodologia: Tratou-se de um estudo transversal descritivo e analítico com dados secundários. Foram analisados 886 laudos de conjunção carnal (casos suspeitos de estupro) atendidos no NUMOL entre janeiro de 2005 e dezembro de 2009, sendo 295 casos confirmados de estupro que foram alocados segundo a faixa etária. O instrumento de coleta de dados foi formulado de acordo com as informações existentes no laudo de conjunção carnal. Os pesquisadores foram treinados e foi realizado um estudo piloto com laudos de 2004 que foram descartados. Os aspectos éticos da pesquisa com seres humanos foram respeitados: o projeto foi cadastrado no SISNEP, aprovado pelo comitê de ética em pesquisa da UEPB e foi autorizado pela direção da instituição. Resultados: A frequencia da conjunção carnal foi alta (33,29%). Foi observada associação entre a confirmação do estupro e o estado civil, cidade que a vítima reside, escolaridade, relacionamento com o agressor, grau deste relacionamento, idade do agressor, data provável desta agressão, virgindade anterior e violência durante a prática. Em relação aos casos confirmados de estupro, as vítimas são em sua maioria: adolescentes, solteiras, com ensino fundamental incompleto, residentes na zona urbana, naturais de outros municípios e estudantes. Os agressores variam entre adolescentes e adultos, sendo a maioria conhecidos das vítimas, mas que não possuem laços consanguíneos (outros conhecidos) e a maioria agiu sozinho. A maioria das agressões ocorreu em locais públicos, pela manhã, com data provável da violência maior que 20 dias do dia da realização do laudo, foi empregada alguma forma de violência durante a prática, sendo a violência presumida e a força física as mais prevalentes e entre a violência presumida foi a inocência consilli a que apresentou maior frequência. Não foram encontradas lesões em outras regiões do corpo na maioria dos casos. Conclusões: A frequencia do estupro foi alta e as vítimas são principalmente jovens, solteiras e com baixa escolaridade. Os agressores são em maioria conhecidos das vítimas.

This diploma thesis deals with what one must do in order to become an ayahuasca neo-shaman, or what specific ayahuasca neo-shaman habitus one must acquire in order to be considered a neo-shaman and to be able to perform ayahuasca rituals. For this the author used methods of carnal ethnography and autoetnography. Ayahuasca rituals are embedded in a broader anthropological theory of rites of passage and are examined in the framework of carnal ethnography by the method of observed participation, while semi-structured interviews with neo-shamans are used also. As part of the autoetnography, the author experienced a neo-shaman habitus on himself, which allowed him to easily look into the otherwise non-transferable structure of the neo-shaman habitus. This research has shown that there are three key parts for the ayahuasca neo-shaman habitus, ie the "ecstatic", "didactic" and "material", but their forms are different for each neo-shaman, due to their specific life trajectories. The resulting ritual is then the product of the specific bricolage of each neo-shaman and mixes elements and techniques of different traditions and cultures. Keywords shaman, shamanism, neo-shaman, neo-shamanism, ayahuasca, habitus, carnal ethnography, autoetnography, ritual, rites of passage

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The entrance of women into ordained ministry positions is a relatively new phenomenon in the North American Christian church, and has yet to be given adequate scholarly attention. This thesis probes the experiences of several pioneering women, presenting both the substantial and theoretical contributions emerging from a qualitative study of female pastors ministering in Protestant congregations across Canada. Data collection and analysis were approached through the lens of symbolic interactionism and grounded theory. The main findings emerging from 44 qualitative, in-depth interviews have been organized into three distinct papers to constitute a sandwich dissertation. The first paper outlines how some women experience a “call” to ministry and how this change in trajectory impacts their identity and constructions of the past, while the second two papers address different facets of performing the pastoral role once within it. Paper 2 explores the dilemmas women encounter in the area of clothing and appearances, a concern many of the women identified as influencing their performance of the pastoral role. Paper 3 explores in greater depth the ways women feel they perform the pastoral role differently than their male counterparts, and raises questions about the impact this may have on changing the role in the future. Taken together, the three papers contribute to a broad range of debates in the theoretical literature about key facets of the human experience, including: changing career trajectories, role making and performance of self, and microlevel influences on institutional change. The dissertation also encourages a new direction for sociological research – human interactions with the divine. / Thesis / Doctor of Philosophy (PhD) / This thesis investigates what it is like to be a female pastor in the Christian church in Canada, as women have only recently been able to be fully ordained in most Protestant denominations. Three themes are explored: (1) how women decide to enter into Christian ministry, (2) how they navigate dilemmas around clothing in the pastoral role, and (3) how they feel they do pastoral ministry differently than their male counterparts. On a more theoretical level, this thesis also helps us understand the experiences of women entering traditionally male occupations, illuminating how they – and perhaps anyone who undergoes a career transition – navigate changes in work roles and identities, how clothing can help them achieve legitimacy in a role, and how women may be changing the professions they enter into in large numbers by doing their work differently.