Vatican II was one of the most seminal councils in Roman Catholic Church history, having far reaching effects on the universal institution.1 One of the most important outcomes of Vatican II was not the reforming of orthopraxy, but the dialogue that developed regarding three specific issues – the transforming of women’s roles in Church life, Catholic sexual ethics, and the Church’s relationship with LGBTQ+ individuals.2 The decades following Vatican II became a new era of religious dialogue among Catholic scholars and theologians, which established new discussions on women’s ordination, sexual ethics, and attitudes towards homosexuality in the contemporary world. This thesis examines dialogue concerning women’s ordination, as well as the dialogue that developed from Pope John Paul II’s teachings in his Theology of the Body regarding sexual ethics and the agency of queer persons in the Church. It explores the dialogue among scholars and theologians on the changing role and opinion of women in ministerial positions, the shifting understanding of sexual morality, and the changing attitudes towards queer individuals that developed because of Vatican II’s emphasis on discussion. Vatican II decisively changed the way the Church practices and performs its numerous responsibilities in our modern world. However, the result also included a deeper understanding of the individual needs, ideas, and beliefs of the laity. In 2014, the Vatican’s International Theological Commission referenced the importance of laity’s role as members of the universal Church: Putting faith into practice in the concrete reality of the existential situations in which he or she is placed by family, professional and cultural relations enriches the personal experience of the believer. It enables him or her to see more precisely the value and the limits of a given doctrine, and to propose ways of refining its formulation. That is why those who teach in the name of the Church should give full attention to the experience of believers, especially lay people, who strive to put the Church’s teaching into practice in the areas of their own specific experience and competence.3 In doing so, greater concern for discussion of these issues developed, which is documented in this thesis. 1 To maintain efficiency within the overall thesis, from this point the term “Roman Catholic Church” will be shortened to “the Church.” This in no way is meant to mean the Catholic Church is the only church but is a way to provide a shortened term for a longer name. It also is not meant to delineate the entirety of the Body of Christ within the religious tradition of Christianity to the Roman Catholic Church. 2 Orthopraxy in this case refers to the correct performance and practice of certain rituals and ritespredominantly found within the Roman Catholic Latin Rite Mass. 3 International Theological Commission, “Sensus Fidei in the Life of the Church,” (Vatican City, 2014).

Previous research concerning sex-role stereotyping, psychological androgyny, and mental health as it relates both to sex-role stereotyping and androgyny was reviewed. The literature indicated the need for a reevaluation of mental health standards with regard to sex-role stereotypes. The present study attempted to approach this need by examining the relationship between psychological androgyny and attitudes toward sex-role stereotyping. It was hypothesized that androgynous individuals would be more likely than other individuals to state that a hypothetical person possessing a specific set of traits could be either male or female. IL was anticipated that this would be true regardless of the adjective trait list (Masculine, Feminine, Masculine/Feminine, or Neutral) received by the subject. To test this hypothesis, the Bern Sex-Role Inventory and four adjective trait lists were administered to 318 male and female undergraduate students enrolled in Introductory Psychology. Each student received the Bern Sex-Role Inventory and one of the adjective trait lists. Small cell sizes necessitated the use of a descriptive analysis rather than a more rigorous statistical analysis. The results suggested that the hypothesis was not supported. It seemed that in no instance were androgynous people more likely than non-androgynous people to refrain from attributing gender to a hypothetical person. Specific findings and possible interpretations of the results were discussed, and possible explanations for the lack of statistically significant findings were offered.

This paper will draw on the work of leading feminist critics and the works of Dickinson, her biographers, and her critics. No effort is being made to trace the history of feminist criticism; that has been done numerous times by critic after critic. Nor does this paper attempt to provide a concordance to critical thought on Dickinson. That, too, is unnecessary. Rather, this paper looks at the relationship between self-identity in Dickinson's poetry and the fundamental need for such a pronounced sense of identity to serve as the cornerstone of feminist criticism. Dickinson's courage to be female and the implications of that courage on her world view are at the core of neofeminist or post-feminist criticism. Dickinson exhibited an independence of mind that broke out of the boxes of cultural constraints developing a strong sense of identity as a woman and as a poet. She expressed a strong moral view of the world solidly grounded in, but often critical of, the Christian tradition. With her strong sense of self, her overarching moral vision, and her disregard for the "oughts" and "shoulds" of her culture, Dickinson held her work to a high standard of significance. Feminist criticism is only now reaching such a standard of significance. As Dickinson achieved personal wholeness and creative integrity through the integration of (not the obliteration or repression of) opposing qualities, feminist criticism, too, must have that same courage to stand firm in the face of powerful opposition and defy social and political pressures to conform. Conforming to a mediocre, and consequently powerless but socially acceptable, integrated position within mainstream criticism places feminist criticism once again on the sidelines waiting for the next popular trend to relegate it even further from the intellectual center.

While women are often excluded and/or portrayed as victims in the historical scholarship on war, this research builds on recent scholarship that shows women as active agents in warfare. I focus on Yugoslavia’s WWII Partizankas, female soldiers and activists, who held visible positions in the war effort, public consciousness and, later memory. Using gender as a category of analysis, my thesis explores Partizankas’ legacy and their contributions in the National Liberation Movement (NLM) in WWII (1941- 1945) and post-war nation building. I argue that the organizational framework of the Anti-Fascist Women’s Front (AWF) under the guidance of the Communist Party of Yugoslavia (CPY) emphasized women’s ethnic/religious identities along with distinct social standings and geographic locations to motivate them to fight for the common cause and subsequently forge a shared South Slavic identity. This emphasis on ethnic/regional/class differences paradoxically led to the creation of a common Yugoslav national identity. Women’s involvement, therefore, becomes central to the nationbuilding in the post-war period while establishing the legacy for future feminists. I characterize NLM as a Marxist guerrilla movement with the intent to contextualize the organizational tactics and ideological efforts of CPY and showcase the commonalities and differences the Yugoslav resistance movement had vis-à-vis other revolutionary movements that actively recruited women. Furthermore, the thesis focuses on the representations of Partizankas in popular culture and official rhetoric from WWII to the demise of Yugoslavia in 1991 in order explore the fluidity of gender roles and their perceptions. This research is meaningful because NLM, as an organized Marxist guerrilla movement, stands out in its size, success and legacy. The Yugoslav experience broadens the understanding of why women go to war, how gender norms shift during and after the conflict, and how female soldiers are remembered.

Love and growing old are thematically inseparable in W.B. Yeats' poetry, yet it is the former with which this great Irish poet is often associated. The poet's attitudes toward aging are made clear through his symbolism, complicated Irish allusions, and a sometimes jarring treatment of women. As it turns out, these devices have as much to do with Yeats' concern over aging as they have to do with the infamous Maud Gonne. This thesis attempts to not only expose and analyze these intricacies, but also challenge the way the literary canon typically isolates Yeats’ more famous poems without the context of his other work.

Witches and pagans have long faced historical persecution from the Catholic church and other patriarchal systems of power. In the eyes of mainstream society, they have been reduced to fragments of ancient history and entertaining media stereotypes. Real practitioners of witchcraft and paganism have remained fairly marginalized and trapped in the shadows, but this is starting to change. Witches and pagans have begun to involve themselves in large-scale political movements, combining spiritual power with direct action. While this phenomenon has a longer track record in the United States, in France it is extremely new. France is a country that has an even deeper history of pagan origins and Inquisition witch trials, wih a currently conflicted religious dynamic of being both secular and Catholic. Therefore, the reclamation and practice of witchcraft within an activist setting has even more revolutionary significance. Because the basic tenets of most witch and pagan spiritualities emphasizes fighting oppression, witchcraft has attracted marginalized groups, especially the LGBT community. The occult offers valuable new ways of examining activism and social justice using spirituality and magic.

In the last few decades, Dominican female writers have contributed significantly to the literary representation of the city of Santo Domingo and urban life. This dissertation studies how these female writers produce a cultural paradigm for criticizing the urban crisis in the Dominican Republic that at times is at odds with much narrative written by men and with key concepts in Urban Theory that are taken for granted. The authors I study, Ángela Hernández, Emilia Pereyra, Emelda Ramos, Aurora Arias and Rita Indiana Hernández, understand the city and redefine the urban model by expressing their dissatisfaction in the civilizing and modernizing potential of urban space in their texts. I specifically analyze novels and short stories through a reinterpretation of Henri Lefebvre’s concept of “the Right to the City” that considers issues such as gender, race and identity by using an interdisciplinary theoretical framework that includes Geography, Urban Studies, Feminism, Queer Studies and Sociology.

The notion of a “feminine” style has been staunchly resisted by third-wave feminists who argue that to posit a “feminine” style is essentialist. Yet, linguists such as Norma Mendoza-Denton and Elinor Ochs discuss indexicality and shifting through salient variables, a process called entextualization. Further, French feminists such as Hélène Cixous and Julia Kristeva use the linguistic concept of intertextuality to explain certain poetic uses of language that might cause what Luce Irigaray calls “irruption of the semiotic chora”—moments within language where boundaries in the semiotic chain of signification are “blurred.” Thus, while current feminism has moved strictly away from the idea that there is an exigent “feminine” to which all women must aspire, there exists a tenuous, but salient connection between the linguistic concepts of indexicality and intertextuality on one hand, and jouissance and “irruption of the chora” on the other that can inform those styles we might term “feminine” and allow for a more productive and responsive perception of “femininity.” Amos’ lyrics illustrate these theories working together; Amos’ lyrics represent such a “feminine” style as indexed through use of salient variables; thus, Amos’ lyrics represent a sociolinguistic phenomenon wherein gender-based salient variables reform what “feminine” is and means, challenging social attitudes and the specular feminine persona within both the personal and public spheres. The implications of these theories could eventually influence perceptions of women in any particular profession or sphere, as gendered linguistic markers influence gender roles and implications, which, in turn, inform social change.

Oscuridad Unraveled is a compilation of many stylistic poems. There are narrative poems interspersed with somewhat surreal poems that tell a story about the Oscuridad as a child and adult. As Oscuridad’s childhood story is unfolding so is her adult story causing a cyclical motion within reader and writer, or maybe a rollercoaster with many loops and turns. Nonetheless, it begins with poems that shaped a small innocent girl and leads to the creation of the adult woman who cannot have children, who embraces the passion of being “the other” and luxury of sex without consequence. This is a story about love, loss, where the sacred meets the profane, where a nun and hooker are all in one body, this is where the role of many selves comes to light and dark. Through memory I aim for myself and other women to grab onto their womb as hard as they would grab onto their heart, with all intensity and emotion, especially if your womb is as fruitless as hers.

The purpose of this study was to explore the cultural and linguistic aspects within the Lesbian, Gay, Bisexual, Transgender, and Queer (LGBTQ) youth community. A qualitative research design with an exploratory approach was utilized in this study. An interview questionnaire was created to explore participants’ perceptions and experiences to generate an understanding on LGBTQ culture in practice. The study sample consisted of 12 youth who self‑identify as LGBTQ recruited by snowball sampling. One‑on‑one interviews were conducted, audio‑recorded, per participant consent, and transcribed for thematic analysis. Based on participant narratives, this study found there are cultural considerations that pertain specifically to the LGBTQ community, such as the importance of having family togetherness or personal identity. A key finding was LGBTQ youth sought to create families who provide them with feelings of acceptance, warmth, and belonging. Another key finding was LGBTQ youth are continuously developing and creating new ways of naming themselves to self‑identify and identify others in the community. Implications for social work practice include increasing cultural humility and awareness of the fluidity in the LGBTQ community when working with LGBTQ youth. Future research is needed to understand LGBTQ youth perceptions of cultural sensitivity and social work practice. Finally, it is recommended that researchers use feminist and queer theoretical frameworks when working with the LGBTQ youth population.