[pt] Todos os dias meninas e mulheres são vítimas de algum tipo de violência simplesmente por pertencerem ao gênero feminino. Diante disso, afirma-se que a violência contra a mulher é historicamente um problema social, com abrangência mundial. A perspectiva teórica adotada neste estudo compreende que tais violações são perpetuadas em razão da cultura machista e patriarcal que subsidiou as relações sociais, naturalizando de tal maneira a dominação masculina, que esta se tornou incontestável. Destarte, o objetivo desta pesquisa é analisar se, e como, adolescentes compreendem os reflexos culturais do machismo como violências sofridas por mulheres atualmente. No que tange à metodologia, o instrumento utilizado para produção de dados primários foi a entrevista semiestruturada, o método de análise, a interpretação de sentidos e o campo de pesquisa, o Núcleo de Estudos da Saúde do Adolescente, unidade docente-assistencial da Universidade do Estado do Rio de Janeiro. Os resultados da pesquisa evidenciaram que adolescentes observam no seu cotidiano expressões do machismo e de violências de gênero, não apresentando em seus discursos a culpabilização das vítimas e manifestando incômodo com a hierarquia social entre homens e mulheres. Entretanto, considerando que estão imersos em um contexto cultural hegemonicamente machista, também reproduzem concepções e valores conversadores, legitimados socialmente, acerca das relações desiguais entre os gêneros nos espaços públicos e as violências que atingem as mulheres todos os dias. / [en] Everyday girls and women are victims of some type of violence simply because they belong to the female gender. In view of this, it is stated that violence against women is historically a social problem, with a worldwide scope. The theoretical perspective adopted in this study understands that such violations are perpetuated due to the macho and patriarchal culture that subsidized social relations, naturalizing male domination in such a way that it became uncontested. Thus, the objective of this research is to analyze whether and how adolescents understand the cultural reflexes of machismo as violence suffered by women today. Thus, the objective of this research is to analyze whether and how adolescents understand the cultural reflexes of machismo as violence suffered by women today. With regard to the methodology, the instrument used to produce primary data was the semi-structured interview, the method of analysis, the interpretation of meanings and the research field, the Nucleus of Studies on Adolescent Health, a teaching-assistance unit at the University of Rio de Janeiro state. The research results showed that adolescents observe expressions of machismo and gender violence in their daily lives, not presenting in their speeches blaming the victims and expressing discomfort with the social hierarchy between men and women. However, considering that they are immersed in a hegemonically sexist cultural context, they also reproduce conversational concepts and values, socially legitimized, about the unequal relations between genders in public spaces and the violence that affect women every day.

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.

The dominant Sandinista party discourse of Nicaragua designates the family as the country’s base social institution, but the prevailing machismo threatens the family’s structure. Men - fathers - leave, either literally as migrant laborers or in the abandonment of their family responsibilities. In order to counteract the men’s socially sanctioned absence, the state deploys a hegemonic expectation of motherhood in the passage of its complete abortion ban, one of the strictest in the world. All forms of abortion, including saving the life of the mother, are banned in Nicaragua and both doctors and women are heavily penalized if an abortion is performed. The denial of this vital health service becomes much more threatening in the context of Nicaragua’s increased maternal mortality and the highest adolescent fertility rate in Latin America. However, this thesis focuses on abortion within the social context of idealized maternity; here, abortion is not simply the removal of a fetus but a rejection of motherhood, a dangerous option to normalize when women are seen as those primarily responsible for the family's well-being. This study draws on seven weeks of fieldwork in early 2016 in Managua, Nicaragua and interviews with sixteen women to advance the argument that the abortion ban is a form of reproductive governance implemented to maintain a hegemony of maternal expectations in order to preserve the family.

A pesar de los enormes esfuerzos del movimiento feminista, de los estudios de género y de las políticas dirigidas a erradicarla, la violencia del feminicidio sigue imparable. La mayor parte de las investigaciones y acciones, se han concentrado en identificar y visibilizar la violencia, logrando convertirla en un asunto público de extrema magnitud y gravedad. Además, como corresponde, el centro de los esfuerzos ha estado enfocado en la atención y protección de la víctima. El trabajo que presento, es un intento de bordear, más desde las preguntas que desde las respuestas, el complejo y dramático fenómeno del feminicidio en la pareja íntima, ampliando el espectro de manera de incluir en el análisis, a los protagonistas que faltan: los hombres que matan a las mujeres que aman o amaron. Reviso el discurso del feminismo y los estudios de género y propongo comenzar a indagar en la subjetividad consciente e inconsciente de los hombres que cometen feminicidio, no como un todo homogéneo y no desde la mirada a la masculinidad como un bloque monolítico sino también en su diversidad y en sus fisuras. Vivimos una época de desorden simbólico y de orfandad de referentes que hacen aún más difíciles los profundamente conflictivos vínculos íntimos. La carencia de la función paterna, las fallas en la internalización de la Ley producto de este fracaso tendrían que ver con órdenes arbitrarios, de excesos y violencia. No se trata de hacer un llamado a que regrese el padre del viejo orden, pero sí a preguntarnos si todo eso que falta tiene que ver con la violencia, sobre todo, con lo que ha dejado de hacerle freno.

Em um contexto caracterizado pela exacerbação da masculinidade, no qual a homofobia e a misoginia são reiteradas e, muitas vezes, naturalizadas, com o propósito também de demarcar seres abjetos por não se adequarem a essa norma, o presente trabalho estuda a trajetória de grupos e de movimentos de torcedores cujos discursos e performance vão na contramão da ideia de que o futebol brasileiro é um jogo pra machos, reduto de homens cisgêneros e heterossexuais. Tal exercício tem como propósito analisar as ações de grupos, que por meio de sua ação política em diferentes períodos históricos, reivindicaram o direito de torcer pelas pessoas LGBT e mulheres, desestabilizando, assim, a norma regulatória baseada em um modelo de masculinidade hegemônica. Para isso, serão estudadas as torcidas gays do final da década de 1970, como a Coligay (torcida do Grêmio Foot Ball Porto Alegrense) e a Fla-Gay (torcida do Clube de Regatas Flamengo), que surgem em meio ao regime militar brasileiro, e os movimentos de torcedorxs contemporâneos contrários à homofobia e à misoginia no futebol brasileiro, que constroem a sua visibilidade principalmente por meio do site de rede social Facebook: Galo Queer (formada por torcedorxs do Clube Atlético Mineiro), Bambi Tricolor (que reúne torcedorxs do São Paulo Futebol Clube), Palmeiras Livre (coletivo de torcedorxs da Sociedade Esportiva Palmeiras) e Movimento Toda Poderosa Corinthiana (coletivo de torcedoras do Sport Club Corinthians Paulista) / In a context characterized by the exacerbation of masculinity, in which homophobia and misogyny are reiterated and often naturalized, with the purpose of also demarcating abject beings for not conforming to this norm, the present work studies the trajectory of groups and of movements of fans whose discourse and performance go against the idea that Brazilian football is a game \"for machos,\" a stronghold of cisgender, heterosexual men. The purpose of this paper is to analyze the actions of groups that, through their political action in different historical periods, have claimed the right to support for LGBT people and women, thus destabilizing the regulatory norm based on a model of hegemonic masculinity. To this end, I will study the gay fans of the late 1970s, such as Coligay (supporters of Grêmio Foot Ball Porto Alegrense) and Fla-Gay (supporters of the Clube de Regatas do Flamengo), as well as the movements of contemporary fans against homophobia and misogyny in Brazilian football, who construct their visibility mainly through the social network site Facebook: Galo Queer (formed by fans of Clube Atlético Mineiro), Bambi Tricolor (that unites supporters of the São Paulo Futebol Clube), Palmeiras Livre (a collective of fans from the Sociedade Esportiva Palmeiras) and Movimento Toda Poderosa Corinthiana (a collective of female supporters from Sport Club Corinthians Paulista)

Esta tesis analiza el lienzo Mi madre y yo que plantea una forma específica de representar la maternidad, lo cual nos ha permitido sospechar que existen múltiples formas de representarla. Esto en sí mismo, responde críticamente a aquella posición esencialista que defiende una sola representación de la maternidad. Mientras el discurso hegemónico propone una sola representación de la maternidad basándose en la naturalización de la diferencia sexual, nosotros nos hemos servido de los aportes de Foucault para observar que dicha naturalización invisibiliza otras formas de representar la maternidad, por lo cual sostenemos que la representación de la maternidad del discurso hegemónico depende más bien de prácticas y relaciones de poder que han sido invisibilizadas a través de dicha naturalización. En este lienzo, los cuerpos ocupan un lugar protagónico, y desde los aportes de Elizabeth Grosz y Lucy Lippard podemos leer al cuerpo como una categoría política que tiene todo el poder que necesita para interpelar explicaciones racionalistas, naturalistas o biológicas deterministas a favor de procesos corpopsico-y socio libidinales, que son mas culturales que naturales. Así mismo, los aportes de Norma Fuller, Elizabeth Badinter y Robert Connell, nos han permitido entender que la representación de la maternidad es una categoría relacional, por lo cual la hemos contrapuesto a la categoría de la masculinidad hegemónica. Consiguientemente, los aportes de Freud nos han permitido tomar consciencia de una angustia masculina que surge en los varones al confrontarse con su carácter bisexual. Opinamos que dicha ansiedad está ligada a la representación de la maternidad por que concibe a la diferencia sexual a partir de una oposición jerárquica entre los sexos que es característica del discurso hegemónico. Hemos analizado los elementos de la obra a partir de categorías psico analíticas, postcoloniales y estéticas a fin de esclarecer la importancia de dichos elementos en relación a la representación de la maternidad. El fondo de la obra ha sido analizado desde la categoría psico analítica freudiana de la madre de la cloaca, con el fin de evidenciar el repudio hacia lo femenino. El cuadro del florero que aparece en la representación de la maternidad de Christian Bendayán ha sido 3 interpretado como un símbolo de la pintura de bodegón que, entendido desde una perspectiva feminista y post colonial a través de los aportes de María Lugones, Oyéronké Oyewùmí y Griselda Pollock visibilizan la segregación de las mujeres en las artes entre los siglos XVI y XVIII a nivel institucional, y, por último, hemos debatido la presencia del anillo matrimonial cuestionando tanto su materialidad simbólica, como los fundamentos del contrato social y sexual desde las perspectivas de Gayle Rubin y Carol Pateman. Concluimos este análisis mostrando cómo el artista utiliza estrategias “antiestéticas” para socavar sistemas hegemónicos. Palabras claves: representación de la maternidad, masculinidad hegemónica, diferencia sexual, bisexualidad, Christian Bendayán, “Mi madre y yo”. / This thesis analyzes the painting “Mi madre y yo” (My mother and I) which is a work of art which uniquely displays motherhood. This allows us to suspect that there are multiple ways of representing motherhood which is in itself a way to respond critically to an essentialist position that considers only one-way of representing maternity. While the hegemonic discourse proposes only one representation of maternity based on the naturalization of sexual difference, we have used Foucault’s contributions to observe that this naturalization actually blinds us from conceiving other ways of representing maternity. We rather hold a view by which the hegemonic discourse’s representation of motherhood depends on practices and relations of power that have been naturalized In this painting, bodies occupy a prominent place, and from Elizabeth Grosz’s and Lucy Lippard’s contributions we can read the body as a political category which has all the power it needs to question rationalist, naturalist, or biological determinist explanations in favor of corporeal, psychological and socio libidinal processes which are more cultural than natural. As well, the contributions of Norma Fuller, Elizabeth Badinter and Robert Connell, have allowed us to oppose the category of hegemonic masculinity to the representation of maternity understanding it as a relational category. Consequently, Freud’s contributions have made us aware of a male anxiety that appears when he has to deal with its bisexual character. We believe that this anxiety is linked to the representation of motherhood because its way of conceiving sexual difference is characteristic of a hegemonic discourse that is based on a hierarchical opposition between sexes. We have analyzed the elements of the picture from psychoanalytical, post colonial and esthetic categories in order to clarify the importance of these elements in relation to the representation of motherhood. The background of the painting has been analyzed from a Freudian psychoanalytic theory called the cloaca mother to evoke a rejection towards the feminine. The painting of the flowerpot in Christian Bendayan’s representation of motherhood has been 5 approached from a feminist and postcolonial perspective through the contributions of authors like María Lugones, Oyéronké Oyewùmí and Griselda Pollock to show that the still life genre can be understood as part of an institutional segregation towards women in the arts between the xvi and xviii centuries. And finally, we have debated the presence of the matrimonial ring in its symbolic materiality and from the foundations set by Gail Rubin and Carol Pateman in relation to the matrimonial social and sexual contract. We have concluded this analysis by showing how the artist uses anti esthetic strategies to undermine hegemonic systems. Key words: Representation of motherhood, hegemonic masculinity, sexual difference, bisexuality, Christian Bendayán, “Mi mother and I”. / Tesis

Esta investigación parte de las siguientes preguntas: ¿qué noción de amor está transmitiendo el discurso de la autoayuda amorosa que consumen los peruanos urbanos de clase media y popular? y ¿qué peligros ideológicos trae consigo esta noción? Estas preguntas cobran relevancia porque la autoayuda es un discurso cada vez más influyente en el Perú –especialmente en los sectores urbanos de clase media y popular– que está intentando moldear y controlar al amor, una fuerza muy poderosa que es tan capaz de liberarnos y hacernos trascender (Badiou 2012, 2002 [1992]; Person 2008 [2007]) como de convertirse en un instrumento de dominación y control social (Beauvoir 2011 [1949]; Ferrer y Bosch 2013; Esteban y Távora 2008). Las preguntas en cuestión se vuelven todavía más urgentes si sabemos que hay una importante tradición de estudios que señala a la autoayuda como un dispositivo de control que difunde creencias funcionales al sistema capitalista (Papalini 2006, Ponce 2007, Pizarro 2016). Los objetos analizados son libros de autoayuda amorosa de Walter Riso (2012) y Tomás Angulo (2013), dos terapistas de pareja muy leídos en el país, y el discurso de los foristas que participan en la sección “Amor y vida en pareja” del portal ForosPerú , el foro más grande y representativo del país. Aunque no sea habitual llamarlos así, los foros son también importantes espacios de autoayuda a los que la gente recurre cuando necesita orientación sobre temas amorosos. Estos objetos son analizados a la luz del pensamiento filosófico de Alain Badiou (2012, 2002 [1992]) y Zygmunt Bauman (2011[2003]), la teoría psicoanalítica de Jacques Lacan (1975 [1972]) y el posmarxismo (Sennett 1980, Jameson 1991 [1984], Harvey 1998 [1990]). Los resultados muestran que el discurso de la autoayuda amorosa que se consume en el Perú tiene tres dimensiones: la racionalidad, el machismo y el cinismo. El discurso de los especialistas se construye a partir de la fantasía de un amor romántico racional y machista, mientras que el discurso de los foristas tiende más bien a ubicarse en una posición cínica desde la cual se sostiene que el amor no es más que la sublimación del sexo, la costumbre y la conveniencia. Aunque puedan parecer discursos totalmente distintos, pues para el primero el amor es una realidad ontológica, mientras que el segundo niega su existencia, ambos no son más que el anverso y el reverso de un mismo discurso: el discurso del romanticismo cínico, una ideología que entraña una serie de peligros para las personas: desde sus facetas racional y cínica, busca producir una subjetividad funcional al sistema; desde su faceta machista, contribuye a la reproducción de la violencia de género en el país y, como consecuencia de todo esto, impide el acceso de los sujetos al amor verdadero, tal como lo entiende Alain Badiou. / Tesis

Em um contexto caracterizado pela exacerbação da masculinidade, no qual a homofobia e a misoginia são reiteradas e, muitas vezes, naturalizadas, com o propósito também de demarcar seres abjetos por não se adequarem a essa norma, o presente trabalho estuda a trajetória de grupos e de movimentos de torcedores cujos discursos e performance vão na contramão da ideia de que o futebol brasileiro é um jogo pra machos, reduto de homens cisgêneros e heterossexuais. Tal exercício tem como propósito analisar as ações de grupos, que por meio de sua ação política em diferentes períodos históricos, reivindicaram o direito de torcer pelas pessoas LGBT e mulheres, desestabilizando, assim, a norma regulatória baseada em um modelo de masculinidade hegemônica. Para isso, serão estudadas as torcidas gays do final da década de 1970, como a Coligay (torcida do Grêmio Foot Ball Porto Alegrense) e a Fla-Gay (torcida do Clube de Regatas Flamengo), que surgem em meio ao regime militar brasileiro, e os movimentos de torcedorxs contemporâneos contrários à homofobia e à misoginia no futebol brasileiro, que constroem a sua visibilidade principalmente por meio do site de rede social Facebook: Galo Queer (formada por torcedorxs do Clube Atlético Mineiro), Bambi Tricolor (que reúne torcedorxs do São Paulo Futebol Clube), Palmeiras Livre (coletivo de torcedorxs da Sociedade Esportiva Palmeiras) e Movimento Toda Poderosa Corinthiana (coletivo de torcedoras do Sport Club Corinthians Paulista) / In a context characterized by the exacerbation of masculinity, in which homophobia and misogyny are reiterated and often naturalized, with the purpose of also demarcating abject beings for not conforming to this norm, the present work studies the trajectory of groups and of movements of fans whose discourse and performance go against the idea that Brazilian football is a game \"for machos,\" a stronghold of cisgender, heterosexual men. The purpose of this paper is to analyze the actions of groups that, through their political action in different historical periods, have claimed the right to support for LGBT people and women, thus destabilizing the regulatory norm based on a model of hegemonic masculinity. To this end, I will study the gay fans of the late 1970s, such as Coligay (supporters of Grêmio Foot Ball Porto Alegrense) and Fla-Gay (supporters of the Clube de Regatas do Flamengo), as well as the movements of contemporary fans against homophobia and misogyny in Brazilian football, who construct their visibility mainly through the social network site Facebook: Galo Queer (formed by fans of Clube Atlético Mineiro), Bambi Tricolor (that unites supporters of the São Paulo Futebol Clube), Palmeiras Livre (a collective of fans from the Sociedade Esportiva Palmeiras) and Movimento Toda Poderosa Corinthiana (a collective of female supporters from Sport Club Corinthians Paulista)

El objetivo general de este trabajo es analizar, revisar y unir la investigación encontrada hasta a la fecha, acerca de la existencia del fenómeno llamado techo de cristal, que limita el ascenso laboral a las mujeres dentro de las empresas. Además de explicar la existencia del fenómeno del techo de cristal, la historia, panorama pasado y actual de la mujer en el ámbito laboral, así como sus hallazgos más notables. También, destacaremos la presencia e importancia de los factores externos que fomentan el techo de cristal tales como, la cosmovisión patriarcal, la sociedad machista, los estereotipos, los prejuicios, la cooptación, la conciliación entre la vida personal y familiar de la mujer, etc. Todos estos son aspectos que dan vida a las barreras invisibles que detienen el óptimo desarrollo académico y laboral del género femenino en las organizaciones públicas y privadas alrededor del mundo. Si bien estas condiciones externas impiden a mujeres capaces y profesionales de alcanzar puestos de mando en las empresas, no se pueden pasar por alto los factores internos, como la baja autoestima, creencias propias instaladas en la mente de cada mujer, baja autoeficacia en temas masculinos, etc. Estos son también influyentes e importantes a tomar en cuenta. Es así, como inicia la búsqueda de los factores más relevantes que fomentan el techo de cristal en América Latina. Un sub objetivo es brindar una perspectiva fresca, completa y distinta de las causas más relevantes del origen de este fenómeno con la esperanza de poder generar aporte en esta disyuntiva que resulta francamente anacrónica para cualquier sociedad del siglo XXI. / The objective of this study is to analyze and review the actual investigation of the existence of the phenomenon named “techo de cristal”, that limits the promotion at work for the women. Furthermore, to explain the existence of this phenomenon, its history and the actual and previous situation of the woman in the labor market. Also, to emphasize the presence and importance of the external factors promoting the “techo de cristal”, such as patriarchal perspective, male-dominated society, stereotypes, prejudices, work-life balance, among other things. All of them, are invisible barriers which are hampering the optimal academic and labour development of the female in the public and private organizations around the world. On the other hand, it is true that these external conditions preventing smart women to obtain high positions in the companies, but it is important to recognize the existence of internal factors, such as low self-esteem, beliefs, among other things. These aspects must be also considered. In this way, this paper searches the main factors that promote the “techo de cristal” in Latin America. A secondary objective of this study is to offer a complete and different perspective of the causes more relevant of the origin of this phenomenon. Also, to contribute to resolve this dilemma, that is inconsistent with a modern society of the XXI century. / Trabajo de Suficiencia Profesional

En el Perú, la violencia contra los miembros del grupo familiar cobra vidas y deja graves secuelas en aquellos que logran sobrevivir. Según datos del Ministerio de la Mujer y Poblaciones Vulnerables, el 74% de niños y niñas sufren de violencia física y/o psicológica, cada 20 minutos se registra una denuncia por violación y en los últimos 10 años, más de 1150 mujeres han muerto a manos de su pareja, ex pareja o familiar cercano. Pese a las alarmantes cifras, y a la legislación existente a favor de cuidar a los miembros del núcleo familiar, nuestro país carece de la infraestructura necesaria que ayude a las víctimas a salir del circulo violento en el que se encuentran y tener una vida mejor. Los Entes encargados han cumplido con los Tratados Internacionales que obligan al Estado a brindar apoyo y protección a medias. El Gobierno dispone de edificaciones existentes, que no están preparadas para el uso requerido, y las acondiciona de forma mediocre, sin tener consideración por las necesidades del usuario y/o preocupación por cómo se podría reinsertar en la sociedad. El presente proyecto busca traducir los estudios teóricos de diversos entes especializados, en violencia familiar y de género, en arquitectura que permita a las víctimas no solo a superar la Ruta Crítica de Violencia sino también a convertirse en personas independientes y activas para el país. / In Perú, the domestic violence against women and children takes lives and leaves serious consequences on those who survive. According to the Women and Vulnerable Populations Office, 74% of children had suffered physical and psychologic violence, every 20 minutes a rape report is register at the police office and in the last 10 years, 1160 women has been killed by her ex-boyfriend, boyfriend, husband or someone close to her. Despite these alarming numbers and the existing legislation in favor of caring for the family members, our country lacks of infrastructure needed to the victims get out of their violent circle and have a better life. The Entities in charge have complied with the International Agreements that force the Government to give support and protection. The Government has places which aren’t prepared for some uses and have mediocrely condition it without consideration for the user needs or worried about the reinsert process. This project seeks to translate theoretical studies of the responsible entities, specialized in domestic violence or abuse, into architecture that allow victims not only to overcome the Critic Route but also became independent and active people. / Tesis