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Le développement durable est devenu une notion structurante du champ social. Il est au centre de trois volets, chacun répondant aux crises qui ont touché le monde contemporain : le social, l’économique et l’environnement. Or, l’environnement est repris allègrement par les acteurs sociaux, et cela même aux dépens du social. Pourtant, ce volet est primordial dans la mesure où une réforme des rapports de pouvoir est essentielle à la résolution de la crise écologique.Or, si le volet social est élipsé au profit du volet environnement qui est verbalisé, la société qui se met en marche selon un « développement durable » est donc réduite à « respecter l’environnement ». S’ensuit une naturalisation dangereuse des rapports sociaux, et surtout des plus « naturels » d’entre eux, les rapports sociaux de sexe. Loin d’une réforme des rapports sociaux, le développement durable engendre une révolution naturaliste du sexe et du genre.Nous avons donc étudié les représentations sociales du développement durable au sein d’une collectivité territoriale pour révéler leur dynamique. En effet, celle-ci est exemplaire en matière de développement durable. Par ailleurs, elle est parcourue d’un fort clivage entre services technique et administratif, qui est aussi sexué puisque l’un est composé d’hommes et l’autre de femmes. Nous verrons comment l’objectivation du développement durable dans l’environnement assied la proéminence du technique et des hommes sur l’administratif et les femmes, mais aussi une naturalisation des rapports sociaux de sexe. / Sustainable development has become a structural notion of the social field. It’s at the cross of three volets, each of them answers to crises that impacted the contemporary world : social, economic and environment. But, the environment one is cheerfully used by social actors, at social one’s expense. Nevertheless, this volet is essential insofar as a reform of power relationships is necessary to ecological crise’s solution. But, if the social volet is silent to the advantage of the environment volet which is verbalized, the society which leans against a “sustainable development” is reduced to “respect the environment”. It follows that social relationships are naturalized, and above all the more natural of them, social relationships of sex. Far from a reform of social relationships, sustainable development generates a naturalist revolution of sex and gender.We studied social representations of sustainable development into a french local authority to come to light their dynamic. Indeed, this former is exemplary in sustainable development empowerment. Otherwise, it’s made of a strong dichotomy between technical and administrative departments, which is sexual because the first is composed of men and the second of women. We’ll see how sustainable development’s objectivation in environment confirms the domination of technical and men on administrative and women, and moreover a naturalisation of social relationships of sex.

Drawing from literary criticism, ecological philosophy, psychoanalysis, and the wisdom of the female principle - or what Paula Gunn Allen perceives as "Her presence," the "power to make and relate"- this interdisciplinary study challenges dominant assumptions that habitually prevail in western cultural thinking. Let Them Run Wild investigates alternative, "buried" articulations which emerge in nineteenth-and early twentieth-century narratives that especially engage an audience of both children and adult readers. Recognizing the fictions inherent in linear-driven thought, these articulations celebrate narrative moments where reason is complicated and reconjectured, where absence is affirmed as presence, and where tale-tellers disappear behind the messages they relate. By spotlighting legendary characters, Chapter One, "The Jowls of Legend," explains how "wild consciousness" resists legendary status. Chapters Two and Three discuss the interweaving journey of the wild arabesque in the Arabian Nights and untamed desire within Anne's transformative language in L.M. Montgomery's Anne of Green Gables. Chapter Four, examining the death drive in Frank Norris's The Octopus, describes how it is reconceived in E. Nesbit's The Railway Children. Lastly, the Epilogue explores Juliana Ewing's "Lob Lie-By-the-Fire," tracing the manifestation of the female principle through its most wild activity - not hindered by gender - of service rendered through mystery and adventure. Wild consciousness advances through the collective identity of what Frederic Jameson has called the "political unconscious"and commissions older, better approximations of ideology through willing, spontaneous service. / It acknowledges Homi K. Bhabha's articulation of "cultural hybridity," while, simultaneously, it directs such hybrid constructions of history, space, and negotiation outward toward a wild feminist critic Elaine Showalter has characterized as the "wild zone," customarily understood as a borderland space, is further reinterpreted as a borderless, expressive, timeless calling forth of receptive minds to engage in wildly compassionate, nonsensical acts and cunning, non-heroic feats in order to transform the inert, polemic systems that define our western collective mind. In short, this study refigures what Vandana Shiva identifies as cultural "patents on life," where "civilization" becomes small - a mere idea in a forest's deep heart. / by Val Czerny. / Vita. / Thesis (Ph.D.)--Florida Atlantic University, 2009. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2009. Mode of access: World Wide Web.

Made available in DSpace on 2016-07-27T13:48:10Z (GMT). No. of bitstreams: 1 ALINE JARDIM LOBO.pdf: 2407962 bytes, checksum: 84db7e610d6dcd72ae27bdf7a5923425 (MD5) Previous issue date: 2012-06-14 / Este texto é o resultado do trabalho de pesquisa bibliográfica do curso de pósgraduação stricto sensu em Ciências da Religião da Pontifícia Universidade Católica de Goiás. Apresenta uma interpretação feminista e ecofeminista de Cântico dos Cânticos, livro sagrado pertencente à Bíblia judaico-cristã. A pesquisa oferece uma possibilidade de resgate e de ressignificação das corporeidades presentes no texto e contribui para um diálogo sobre possíveis conscientizações ético-relacionais e éticoambientais. Resgatar e ressignificar, nos textos bíblicos, corpos de mulheres e suas relações com o corpo vivo da Terra, suprimidos por interpretações patriarcais, representam ressignificar o princípio feminino em sua interdependência com questões humanas e ambientais atuais a fim de despertar um novo olhar que visa a uma consciência sustentável e ética consigo mesmo(a), com o outro(a) e com a Terra. Quando nos conscientizarmos da necessidade de libertarmo-nos de amarras opressoras e absolutistas, estaremos aptos à uma consciência co-evolutiva e sinérgica com a Terra.

Made available in DSpace on 2016-04-25T19:20:18Z (GMT). No. of bitstreams: 1 Sabrina Alves.pdf: 3267904 bytes, checksum: f169ffb1a127ee6876d9cb4e64b43371 (MD5) Previous issue date: 2011-11-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The dissertation "She changes everything She touches and everything She touches changes: the construction of a new spirituality from the body and the stages of life." is the result of a two-year research. The goal of this work was to understand spirituality and the construction of the divine that is born from the body based on biological sexual phases of women, as well as to understand the processes of resistance, the potential of this knowledge and practices, and how these individuals would be producing new religious readings based on these perceptions. As we listen and analyze the life stories of four characters who use biological passages of their bodies in order to ritualize and give birth to a new spirituality, we realize that they are breaking dichotomies and privileging the integrality of their bodies in search of a redemption from their choices. We also realize that they have been using their experiences to encourage other women to do the same in groups called "circles of women". Finally, in a processual form, these women have established a closer relationship between their body and the earth, being the last one the goddess herself. / A dissertação Ela muda tudo o que toca e tudo o que Ela toca, muda: A construção de uma nova espiritualidade a partir do corpo e das fases da vida é resultado de dois anos de pesquisa. Nosso objetivo foi compreender a espiritualidade e a construção do divino que nasce do corpo tendo como base as fases sexuais biológicas das mulheres, os processos de resistência, as potencialidades desses saberes e práticas e de que modo, estariam a partir dessas percepções, tais sujeitos produzindo novas leituras religiosas. Ao escutarmos e analisarmos as histórias de vida de quatro personagens que utilizam as passagens biológicas de seus corpos para ritualizarem e gestarem uma nova espiritualidade observamos que, estavam quebrando dicotomias e privilegiando a integralidades de seus corpos na busca de uma redenção a partir de suas escolhas. Percebemos que têm usado suas experiências para estimular outras mulheres a fazerem o mesmo em grupos de círculos de mulheres . E que de uma forma processual estabeleciam uma estreita relação do corpo com a Terra e esta sendo a própria deusa

Lam Yee Man. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2006. / Includes bibliographical references (leaves 95-103). / Abstracts in English and Chinese. / Abstract --- p.ii / Introduction --- p.1 / Chapter Chapter one: --- The anthropocentrism/ androcentrism debate --- p.10 / Chapter Chapter two: --- Self/ nature relationships: Self Realization and the relational self --- p.37 / Chapter Chapter three: --- the self/ nature relation in Wang's object- oriented poems --- p.53 / Conclusion --- p.82 / Endnotes --- p.86 / Bibliography --- p.95

Orientador: Cleide Antonia Rapucci / Banca: Gizêlda Melo do Nascimento / Banca: Marlise Vaz Bridi / Banca: Rubens Pereira dos Santos. / Banca: Márcio Roberto Pereira / Resumo: Eminentes profissionais das mais diversas áreas, desde teólogos até físicos teóricos têm concordado que, para que o ser humano possa adentrar uma nova etapa de seu desenvolvimento psíquico e - mais premente - para que possa frear o cataclismo ecológico anunciado, faz-se necessária a emergência de um novo paradigma civilizacional. O presente trabalho aventa a hipótese de que a obra narrativa de Mia Couto conjuga um projeto políticoideológico que sinaliza um caminho para essa nova era. Ao dar visibilidade a aspectos negligenciados pelo atual paradigma, Couto promove a ideia de que a verdade histórica sobre a qual se erigiu o mundo ocidental nada mais é que uma versão construída pelo discurso da dominação. Para além da verdade oficial, encontra-se a verdade das mulheres e crianças, dos povos colonizados, das minorias étnicas e sexuais, bem como dos demais seres que coabitam com o homem na Terra. Desconstruir pressupostos antropocêntricos, androcêntricos, eurocêntricos e heteronormativos é dar voz e vez à verdade dos seres preteridos pela histórialei-do-mais-forte. Quiçá isto estaria sensibilizando para a causa mais importante da História da humanidade: a agenda que trata da sobrevivência da própria espécie. Diante disso, o trabalho analisa um corpus de 26 narrativas à luz dos pressupostos da ecocrítica, ecosofia, feminismo e pós-colonialismo, objetivando demarcar esse hipotético leitmotiv da obra coutiana e as formas como contribuiria, num quadro mais amplo, para a conscientização e revisão do atual paradigma de morte que domina o mundo ocidentalizado / Abstract: Eminent professionals from several different fields of knowledge, ranging from theologists to theoretical physicists have agreed that it is only possible for human beings to penetrate into a new level of their psychic development - and more urgently - in order to slow down the imminent ecological cataclysm, we urge the establishment of a new civilizatory paradigm. This thesis suggests the hypothesis which states that Mia Couto's narrative works bring together a political-ideological project, which shows a path leading to this new era. By highlighting aspects neglected by the current paradigm, Couto foments the idea of which the historical truth that founded the western world is nothing but a version built by the discourse of domination. Beyond the official truth, there is the truth concerned to women and children, colonized cultures, ethnic and sexual minorities, as well as to other beings that cohabit with men on Earth. Deconstructing anthropocentric, androcentric, eurocentric and heteronormative presuppositions is to give voice and a chance for the truth of those who have been neglected by the History and survival of the most "favored men". This could be possibly sensitizing the most important cause of mankind's History: the agenda that deals with the survival of our own species. Thus, our study analyzes a corpus of 26 narratives enlightened by the presuppositions of ecocriticism, ecosophy, feminism and postcolonialism, intending to distinguish this hypothetical leitmotiv in Couto's works and the ways it would contribute, in a wider scope, for the acquaintance and revision of the current paradigm of death that dominates the westernized world / Doutor

Our times of ecological disasters and climate crisis inspired the author Mikael Niemi to write the novel Fallvatten (2012). The narrative deals with what happens when a dam in a hydro-electric power plant bursts, and creates a tsunami-like flood. The purpose with my essay was to make a thematic analysis of this novel from an ecocritical, ecofeministic and postcolonial perspective. The genre and its importance for the themes and the shaping of the novel were also noticed in the essay. My questions were: Does the author use an ecocritical, ecofeministic and a postcolonial approach in the novel? If he does, how is that shaped in the narrative? Is the story adversarial to civilization and/or technology? Is Fallvatten an ironic novel? If it is, what is the irony about? What are the characteristics of the genre ecothriller, and why can the novel be placed in this genre? How does the genre influence the themes used and development of the story? By using the method of close-reading I have made a thematic analysis of the novel Fallvatten, with a theoretical frame of ecocriticism, ecofeminism and postcolionial theory. The results of the analysis demonstrated that this novel can be regarded as an ecocritical, ecofeministic and postcolonial “rewriting”. In the narrative nature is personified and depicted as an active agent who takes vengeance on humanity’s greed. The author is deconstructing dichotomies and stereotypes about the view of both gender and nature. He is also depicting the Sami cultural identity as hybrid and heterogeneous.  Fallvatten can be placed in the genre of ecothriller, because the environment is a premise for the story and it also includes an intense and increasing suspense. The genre has enabled the author to create a polyphonic and rhapsodic novel containing several protagonists with a variety of points of view. In the story, the protagonist´s personal problems get exposed, and forces of good and evil within them reveals, trough their encounter with the disaster. Fallvatten might be adversarial to civilization, but not to technology. In the story technology is depicted positively and it often seems to be indispensable. The narrative contains several Bible-references, which seems to be meant as a parody. But I don´t consider Fallvatten to be an ironic novel. Instead, I see it as a seriously meant story written with a sense of humor and with an ironical tone. I believe the author handles weighty subject matters in the novel with humor and irreverence because it works in a subversive way, with an ecocritical, ecofeministic and an anticolonial aim.