Submitted by admin tede (tede@pucgoias.edu.br) on 2018-11-08T19:35:23Z No. of bitstreams: 1 LUÍS ANTÔNIO ALVES BEZERRA.pdf: 1963847 bytes, checksum: 24d18810a9a331d81b4323dd6db7b735 (MD5) / Made available in DSpace on 2018-11-08T19:35:23Z (GMT). No. of bitstreams: 1 LUÍS ANTÔNIO ALVES BEZERRA.pdf: 1963847 bytes, checksum: 24d18810a9a331d81b4323dd6db7b735 (MD5) Previous issue date: 2018-08-22 / This thesis aims at assessing violence to the detriment of women in the Old Testament, which served as a religious amalgam for her elimination in the social environment of male domination, but not before proceeding with an approach to Hebrew history, in addition to the contextualization of the ancient Hebrew codes : Covenant, Deuteronomy and Leviticus, with the intercalation and paradox of violence exercised against her in each of the Old Testament codices, which have been transfused into all societies, even the most modern, in the West. It contributed, therefore, the feminist historical oppression, by the patriarchal connotation biblical, religious and social for the enactment of laws that, notoriously, inhibited in the human genesis the devaluation by the feminine condition. Its recrudescence, in the social context, in Brazil needed to establish equality between the sexes, by the Federal Constitution of 1988 and specific punishment for gender violence, due to the publication of the Laws of Maria da Penha (Lei nº 11.340 / 2006), besides the Feminicide Law no. 13.104 / 2015), to reduce the existing androcentric intolerance in Brazilian society, still pending social re-signification, to reduce contempt, humiliation, monetization and domestic violence, so common in Brazilian homes. / Esta tese tem por fito aquilatar a violência em detrimento da mulher, no Antigo Testamento, que serviu de amálgama religioso para alijamento dela, no meio social de dominação masculina, não sem antes proceder uma abordagem da história hebraica, além da contextualização dos códigos antigos hebreus: Aliança, Deuteronômico e Levítico, com a intercalação e paradoxo da violência exercitada contra ela em cada qual dos códices veterotestamentários, que se transfundiram para todas as sociedades, até mesmo as mais modernas, no Ocidente. Contribuiu, assim, a opressão histórica feminina, pela conotação patriarcal bíblica, religiosa e social para a promulgação de leis que, notoriamente, inibiram na gênese humana o desvalor pela condição feminina. Seu recrudescimento, no contexto social, no Brasil necessitou estabelecer igualdade entre sexos, pela Constituição Federal de 1988 e punição específica pra a violência de gênero, em virtude da edição das Leis Maria da Penha (Lei nº 11.340/2006), além do Feminicídio (Lei nº 13.104/2015), para amainar a intolerância androcêntrica existente na sociedade brasileira, ainda pendente de ressignificação social, para diminuição do desprezo, humilhação, monetarização e da violência doméstica, tão comum nos lares brasileiros.

Rap music has been a major force in American culture since the 1970s. It can be political, uplifting, and celebratory. It can also be misogynistic and degrading to women, the focus of the current research. This paper begins with a brief history of the importance of music in the African American community. It then provides a history of rap music and major influences on its development through the decades. A systematic comparison of Billboard’s top 5 rap videos for 2004 and 2014 follows. This section, the core analysis, compares the lyrical and visual content in terms of the representation of African American women. Findings reveal three stereotypes—Jezebel, Sapphire, and Mammy/“Baby Mama”—dominate the presentation of African American women in the videos. Based on these three stereotypes, the videos present African American women as greedy, dishonest, sex objects, with no respect for themselves or others, including the children under their care. The women in the videos are scorned by men and exist to bring pleasure to them. Differences between 2004 and 2014 with respect to misogyny and degradation of a group that has historically suffered from dual disadvantage—because of both race and gender—are minimal. This research is a call to action to pay close attention to rap songs and rap music videos and to demand change both from rap artists and the companies that back them.

Philosophiae Doctor - PhD / The present research examines the post-formative Islamic legal literature surrounding the question of women’s leadership to gauge whether and to what extent the development of Islamic legislation pertaining to women was determined by genderattitudes prevalent in Muslim society. There are three main theories to explain the prevalence of Islamic legal rulings divesting women of leadership roles. The first is the traditional view that these rulings are best explained by the application of the theoretical and hermeneutical approaches of classical Islamic legal theory to the Islamic source texts, the Qur’ān and Sunnah. The second is that the rulings are best explained as the consequence of the widespread gender attitudes in near-eastern society during the formative and early post-formative period of Islamic Law. The third is that legal inertia is the primary factor in explaining the existing post-formative Islamic legal corpus and little can be determined from it regarding the origin and early perpetuation of the laws. These competing theories are tested and explored by returning to a broad survey of Islamic legal texts from the four canonical schools of thought. The relevant passages from these texts are first translated and then examined according to three separate analytical approaches – a legal-hermeneutical analysis, an analysis of gender motifs, and a diachronic analysis of legal arguments – to explore the ways in which classical legal scholars arrived at and justified the prohibition of female leadership in politics, the judiciary, and congregational prayer. Key

Este trabalho realiza uma leitura comparativa entre as peças Otelo, de William Shakespeare, e A mulher sem pecado, de Nelson Rodrigues. A hipótese que se investiga é a de o casamento ser um cenário profícuo para a precipitação da tragédia, na medida em que o relacionamento conjugal pode se constituir em lugar de choque entre o discurso de auto-definição do indivíduo e discursos outros, circulantes no social, veiculadores de preconceitos patriarcais, sobretudo a misoginia, incorporados pelo próprio indivíduo como verdades. Reproduz-se, assim, no casamento, o conflito definidor por excelência da tragédia, a saber, a tensão entre o indivíduo e uma potência superior a ele, que pode estar incorporada à sua própria subjetividade, no caso da tragédia moderna / This dissertation will provide a comparative reading of William Shakespeares Othello and Nelson Rodriguess A mulher sem pecado. The hypothesis to be investigated is that marriage constitutes a profitable scenario for the emergency of tragedy, as we think of marriage as a possible site of tension between individual discourse and the confluence of other discourses that circulate in society, introducing patriarchal prejudice misogyny in particular which is incorporated by the individual as absolute truth. It would be thus reproduced in marriage the conflict that defines tragedy, that is, the tension between the individual and some power superior to it, which may be embodied in its own subjectivity if we consider modern tragedy

Este trabalho realiza uma leitura comparativa entre as peças Otelo, de William Shakespeare, e A mulher sem pecado, de Nelson Rodrigues. A hipótese que se investiga é a de o casamento ser um cenário profícuo para a precipitação da tragédia, na medida em que o relacionamento conjugal pode se constituir em lugar de choque entre o discurso de auto-definição do indivíduo e discursos outros, circulantes no social, veiculadores de preconceitos patriarcais, sobretudo a misoginia, incorporados pelo próprio indivíduo como verdades. Reproduz-se, assim, no casamento, o conflito definidor por excelência da tragédia, a saber, a tensão entre o indivíduo e uma potência superior a ele, que pode estar incorporada à sua própria subjetividade, no caso da tragédia moderna / This dissertation will provide a comparative reading of William Shakespeares Othello and Nelson Rodriguess A mulher sem pecado. The hypothesis to be investigated is that marriage constitutes a profitable scenario for the emergency of tragedy, as we think of marriage as a possible site of tension between individual discourse and the confluence of other discourses that circulate in society, introducing patriarchal prejudice misogyny in particular which is incorporated by the individual as absolute truth. It would be thus reproduced in marriage the conflict that defines tragedy, that is, the tension between the individual and some power superior to it, which may be embodied in its own subjectivity if we consider modern tragedy

This essay investigates how male hip-hop artists assert different masculine identities in their song lyrics. The study considers songs released by American, male hip-hop artists during a 20-year time span, 1990-2010. The 20-year period has been divided into four periods spanning five years each, i.e., 1990-1995, 1995-2000, 2000-2005, and 2005-2010, and songs from best-selling artists during these periods have been chosen. A total of 8 artists are considered in this study, representing 12 songs comprising the data. By focusing on the lexicon of the song lyrics, I show how three recurring heterosexual masculine identities are discursively constructed: the male artist as a womanizer, a misogynist, or a homophobe. I furthermore show how these identities are not mutually exclusive, but can rather co-exist and in this way contribute to an unmistakable alpha-male identity. Finally, the diachronic aspect of the data collection methodology enables an additional investigation of the evolution of identity construction in hip-hop, such that prevailing trends in the early 1990s can be compared to trends evident in the current hip-hop scene.

This essay is based on a study that presents the result of interviews directed at women who are integrated in the gaming community. The purpose is to get clarification on the topic about how women experience gaming and if they are treated differently than men in the community. With the question “How do women experience the male dominated gaming world and how does it affect them?”, subordination, misogyny, male dominance and gender are keywords that can be identified within the targeted area. The theoretical framework has been based on Sylvia Walby's theoretical interpretation of patriarchy, Judith Butler’s performativity theory, and Eve, K Sedgwick’s theory about homosociality. The results show that women are worse treated in the gaming community than men.  The women experience that they are subordinate men where her entry in the gaming world is considered to be deviant. The gaming world has patriarchal traits where the men through performative and homosocial behaviour reproduce and maintain these structures. The effects have been that the gaming world is now characterized by misogynistic premises where the man can get away with hate speech against women without consequences.

Critics continue to debate Lawrence's attitude toward women: Some say Lawrence is a misogynist, some say he is an egalitarian, and others say he is ambivalent toward women. If Lawrence's works are divided into two chronological periods, before and after 1918, these differences of opinions begin to dissolve. Lawrence is fair in his treatment of women in the earlier works; however, in his later works Lawrence restricts women to what he calls the sensual realm, the realm of feelings and emotions. In addition, Lawrence denounces all women who assert individuality and self-responsibility. In the later works, Lawrence's ideology restricts the role of women and presents male supremacy as the natural and necessary order for human existence.

Näthat är idag en förväntad nackdel av att använda internet och sociala medier. Även när hatet är riktat mot en individ blir det oftast en attack mot en kollektiv identitet. Syftet med studien var att analysera vilka normer och ideologier som främjas i hatkommentarer och hur de samspelar med varandra baserat på mottagarens kön, ålder, hudfärg och sexualitet. Totalt analyserades kommentarer från åtta videoklipp publicerade på Youtube, fyra vardera spel- respektive sminkbranschen. Genom att använda ett Python script och Googles’ Perspective API, kunde kommentarer med en viss nivå av toxicitet väljas från videoklippens kommentarsfält. Sedan analyserades kommentarerna av författarna utifrån olika diskurskritiska kriterier utifrån metoden kritisk diskursanalys. Analysen visade att nationalism och misogyni var de största ideologierna bakom hatkommentarerna och många avsändare hade tydligt använt olika härskartekniker. Förutom de nämnda ideologierna, hittades även patriarkat och skönhetsideologin. Resultaten visade att även fast det är samma ideologi bakom flera hatkommentarer, vad som specifikt attackeras och kritiseras varierar beroende på mottagarens kön, ålder, hudfärg och sexualitet. För framtida studier skulle en liknande analys kunna göras fast med fokus på hur mycket och vilken sorts näthat personer med färre följare och engagemang får. / Online hate is an expected downside of using the internet and even when hate is solely targeted towards an individual, it becomes an attack on a collective identity. The purpose of this study was to examine which norms and ideologies could be found in hate comments and how they interact with each other – based on gender, age, skin colour, and the sexuality of the receivers. In total, the comments of eight YouTube videos were examined. Four in the gaming genre and four in the beauty genre. Using a Python script and Google’s Perspective API, comments above a certain toxic threshold were taken from the videos which were then analysed by the authors based on different criteria. The analysations were done using critical discourse analysis. The analysis showed that nationalism and misogyny were the main ideologies behind the hate comments and multiple comments used master suppression techniques. In addition to the mentioned ideologies, patriarch and the ideology of beauty were also found. The results show that even if the same ideology is behind multiple hate comments, what is being attacked or criticised varied depending on the receiver’s gender, age, skin colour, and sexuality. Due to many of the youtubers having a big following and engagement, many of their followers defended them against online hate. For future studies, a similar analysis could be done but with a focus on people with less followers and engagements.

This bachelor’s thesis aspires to contribute to the field of research concerning women and far-right extremism. Scholars have during recent years called attention to the surge of far-right extremism and female participation in jihadi terrorism. However, when these fields of research meet, various knowledge gaps are distinguishable. The explicit research gap that this thesis aims to fill concerns a lack of comparative research on how men and women in the extreme-right perceive women. To fill this gap, this thesis aspires to describe how women are perceived, on a sex-disaggregated basis, in the far-right extremist movement by answering the research question: How do the female far-right extremists in Proud Girls and the male far-right extremists in Proud Boys' perception of women differ? Using the gender-separated US extreme-right group Proud Boys/Proud Girls as a typical case, the study performs an ideology analysis to distinguish how the groups perceive women. Thus, this study contributes to the field by presenting a comparative analysis of how extreme right perceives women. The results of the study suggest a difference in how Proud Boys and Proud Girls perceive women as the former conveys a more misogynist perception whereas the latter adheres to a more empowering view of women.