[pt] A dissertação pretende refletir sobre a estrutura clínica da histeria, privilegiando o lugar que o corpo possui na formação da neurose histérica. Parte- se do pressuposto de que o corpo possui lugar privilegiado para a psicanálise, tendo sido através do encontro com as histéricas e de seu sofrimento inscrito no corpo por meio de ataques histéricos, sintomas conversivos e paralisias, que Freud pôde, na contramão do saber médico, construir a psicanálise. O eixo teórico desenvolvido no presente trabalho privilegia as contribuições de Freud e Lacan, baseando-se principalmente nos conceitos de sexualidade, imagem corporal, identificação e feminilidade, a fim de pensar o estatuto do corpo para a histeria. A reflexão sobre esses elementos permitiu verificar a problemática do corpo na origem psicossexual da neurose histérica e como local de formação de sintomas. / [en] The dissertation intends to reflect on the clinical structure of hysteria, privileging the place that the body has in the formation of hysterical neurosis. It starts from the assumption that the body has a privileged place for psychoanalysis, having been through the encounter with hysterics and their suffering inscribed in the body through hysterical attacks, conversion symptoms and paralysis, that Freud was able, contrary to medical knowledge, to create psychoanalysis. The theoretical axis developed in this work privileges the contributions of Freud and Lacan, based mainly on the concepts of sexuality, body image, identification and femininity in order to think about the status of the body for hysteria. Reflection on these elements allowed us to verify the problem of the body in the psychosexual origin of hysterical neurosis and as a place of symptom formation.

This study aims to research the implications of Afro-Swedish women's relationship with their hair and how it pertains to their view of femininity and beauty. Four one-on-one semi-structured interviews with Afro-Swedish women were conducted to collect relevant material. During these interviews, the women shared their relationship with their hair, experiences relating to their hair in Sweden, and how and if it has affected their perception of their beauty and level of femininity. The findings of this study demonstrate that Afro-Swedish women relate femininity to hair that is associated with whiteness, which means hair that is smoother and straighter but also longer than the afro-textured hair associated with black people. The results showed how representations of black women in relation to beauty and femininity were seen as limited by the informants, as those were rarely there to begin with and/or only inclusive of lighter-skinned black women with wigs, weaves, straightened or relaxed hair. All the informants shared experiences of their hair being touched, with or without consent. Through comparison to earlier research, it was found that the experiences and opinions of these Afro-Swedishwomen were more similar than different to black women from the USA for example. To conclude, this study disproves the notion of Swedish exceptionalism in relation to the racialization and discrimination of afro-textured hair, as well as the not so colorblind representations of beauty and femininity. These results also show that there is a vast amount of information concerning the lived experiences of Afro-Swedish women, relating to hair and other themes, to be uncovered by researchers in gender studies.

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Исследовалась взаимосвязь выбора копинг-стратегий в ситуации стресса и гендерных особенностей у мужчин-военнослужащих (маскулинность, фемининность, андрогинность) с целью уточнения критериев профотбора для группы опасных профессий. Обсуждаются результаты данные, полученные по четырем методикам на выборке из 149 человек. / We investigated the relationship between choice of coping strategies in a situation of stress and gender men-soldiers (masculinity, femininity, androgyny) with a view to clarifying the criteria for selection of groups of hazardous occupations. Results the data obtained for the four methods on a sample of 149 people.

In the music genre reggaetón there has been an ideal premiering hypermasculine behaviour and narratives. The female reggaetón artist Ivy Queen has been active within the genre since the early beginnings. She has spoken about the impact it had on her, working against so many men i a masculine culture. Ivy Queen has expressed that her masculine energy has served her well in situations where people have tried to put her down for being a woman. Ivy Queen is known for challenging gender norms with different artistic expressions. She has without a doubt paved the way for today's female reggaetón artists who are using classic women's rights-messages in their songs and images.  This study starts of with the theories used which are queer- and intersectional feminist-theories. Then working its way in to giving context with an introduction to history of gender in Latin America in relation to colonialism and Catholicism. Here, marianismo and machismo are important themes to introduce when the study moves toward characteristics of reggaetón and giving background in Ivy Queen.  This study will use an audiovisual model to analyze Ivy Queens song and music video "Quiero Bailar" in relation to machismo and marianismo in Latin America, and genre conventions in reggaetón.  The result of this study shows us that not only does Ivy Queen choose some parts of what critics see as problematic in reggaetón and machismo and uses it to her advantage. She also breaks down hegemonic structures through usage of queer modes in voice, image, and lyrics - while keeping the music traditionally formed.

Writing at a moment of ideological crisis between individualism and hierarchical society, Jane Austen asserts a definition of moral behavior and female identity that mediates the two value systems. I argue that Austen most effectively articulates her belief in women's moral autonomy and social responsibility in her novels through her portrayal of sisterhood. Austen reshapes the stereotype of sisters and female friendships as dangerous found in her domestic novel predecessors. While recognizing women's social vulnerability, which endangers female friendship and turns it into a site of competition, Austen urges the morality of selflessly embracing sisterhood anyway. An Austen heroine must overcome sisterly rivalry if she is to achieve the moral strength Austen demands of her. As Mansfield Park (1814) and Pride and Prejudice (1813) demonstrate, such rivalry reveals the flawed morality of both individualism and patrilineal society. I further argue that in these novels sisterhood articulates the internally motivated selflessness Austen makes her moral standard. Sisterhood not only indicates female morality for Austen, it also enables this character. Rejecting Rousseau's proposal of men shaping malleable female minds, Austen pronounces sisters to be the best moral guides. In Northanger Abbey (1818), Austen shows the failure of the man to educate our heroine and the success of his sister. In Sense and Sensibility (1811), Austen pinpoints the source of sisterly education's success in its feminine context of nurture, affection, intimacy, and subtlety. With this portrait of sisterhood, Austen adheres to the moral authority inherent in Burkean philosophy while advocating individual responsibility, not external regulation, to choose selfless behavior. Austen further promotes gender equality by expressing women's moral autonomy, while supporting gender distinctions that privilege femininity. By offering such powerful, complex sister relationships, Austen transforms eighteenth-century literary thought about women, sisters, and morality.

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No description available.

No description available.

No description available.