This dissertation consists of original poetry written between 2012 and 2016 during my time in the PhD program at Georgia State University. It is accompanied by a brief introduction which discusses a variety of techniques that make a poem or song “successful,” as well as an explanation of how I have applied these techniques in my own writing.

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Re-reading Rousseau, using cognate works by de Man, Althusser and Derrida, this thesis hopes to destabilise the convention of reading 'confessional' texts in terms of authorial intention. Chapter One undermines critical responses to Rousseau's work, tracing a tradition of reading which rejects his oeuvre, not due to a rigorous reading of his texts, but through an ad hominem attack. We establish de Man, Althusser and Derrida as writers who lie outside this tradition. Chapter Two examines the intellectual debate surrounding the revelation of Paul de Man's wartime journalism, concentrating on this journalism's power to contaminate his oeuvre. We unsettle the terms of this debate, revealing its reliance upon a cryptobiographical reading of the author irito the text. We account for the problematic nature of de Man's deconstructive stance differently when we read de Man's texts as a conscious type or copy of Rousseau's texts. Chapter Three studies the anti-Althusserian polemic which attacked"his 'theoretical' Marxism with reference to insanity and murder. Again, a reading which might have located a resistance to theory within theory itself instead favours a reductive, biographical reading. We trace a reading of Rousseau in Althusser's work in order to destabilise this debate. Chapter Four looks at the concepts of scandal and slander and their current usage in both legal and literary contexts. Our aim here is to unite our authors in the shared aim of re-synonimising the two terms so as to reveal biography as necessarily fictional. Rousseau's Confessions is re-read as an instance where the concepts of slander and scandal are equated. Chapter Five upsets a traditional theory of the archive when it reads Althusser's autobiography as a deliberate copy of Rousseau's Confessions. Finally, Chapter Six unites all our writers in a discussion of the necessarily fictive nature of a re-iterable autobiography.

Made available in DSpace on 2016-04-25T19:20:21Z (GMT). No. of bitstreams: 1 Juliana Neri Munhoz.pdf: 2223456 bytes, checksum: f9f7ba912d92ce91055100e63833344f (MD5) Previous issue date: 2012-06-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The present study sought to analyse the presence of male and female students who do not practice any religion at the Colégio Arautos do Evangelho Internacional, located in Granja Viana - SP and Colégio Adventista de Cotia - SP. These schools seem to be interesting regarding this research due to the number of male and female students they feature: 10% non-Catholic male and female students at the Colégio Arautos do Evangelho Internacional and 82% non-Adventist male and female students at the Colégio Adventista de Cotia (Those numbers were given at the interviews with the schools principal and staff). However, during the research, in year 2010, Colégio Arautos do Evangelho Internacional was closed. Those numbers were given at the interviews with the schools principal and staff. In order to conduct the present study it was necessary to know the religious groups from Arautos do Evangelho Internacional and Adventists, thus obtaining further information their history as groups, their beliefs and charisma. Therefore, it was possible to understand they way those groups transmit their beliefs in the education format. Secondly, we identified the educational history of both groups: the catholic one and the Adventist one as well as the speech of certain individuals who had some influence on this discussion about Education, such as the speech of Leonel Franca for catholic education and the one of Ellen White for the Adventist education. Within the educational frame of both schools we noticed a set of elements that comprehend Religion, such as the prayer moments, chapels, mass and Religious Studies classes. For that reason, thirdly, we conducted a field study by attending the Religious Studies classes, participating in some moments at the chapel, attending masses and interviewing teachers, parents, male and female students, and principals. Through those information and observation, it was possible to make some connections and to apply the presence of non-religious male and female students at those schools at the theory on socialization. In other words, the religious differences do not seem to be so important as the social interaction with friends and other members from school. Thus, we brought the theory of socialization applied by Berger and Luckmann, Maria da Graça Setton and Lahire. School has that characteristic of cultural interaction in a way that model, subjects and knowledge are shared. Seemingly, there is a difference between education scope and religion scope for those non-religious male and female students. In other words, studying at a confessional school does not mean to follow the same religion of school, even IF they cope and participate in the school religious socializing moments. School would be the space of teaching, and religion the confessional male and female students follows (or do not follow at all) would be in a scope outside school. It belongs to private or family environment. The research on the religious profile of Brazilian youth conducted by Jorge Cláudio and Regina Novaes completed the analysis of this information. Their research revealed the so-called loosening of the relation between youth and religion. Thus, for the young person, in our research, the adolescent, having friends from a religion different than his/hers does not imply any problem. Other elements such as the school locations and an education that emphasizes discipline, works with values and ethics are issues that explain the presence of non-confessional male and female students at those confessional schools / Este trabalho buscou analisar a presença de alunos e alunas não-confessionais no Colégio Arautos do Evangelho Internacional, situado na Granja Viana - SP e Colégio Adventista de Cotia - SP. Estas escolas mostram-se interessantes para pesquisa pelo número de alunos e alunas não-confessionais que possuem: 10% de alunos e alunas não católicos no Colégio Arautos do Evangelho Internacional e 82% de alunos e alunas não adventistas no Colégio Adventista de Cotia1. Embora tenha ocorrido, ao longo da pesquisa, no ano de 2010, o fechamento do Colégio Arautos do Evangelho Internacional. Para realizar este estudo foi necessário conhecer os grupos religiosos do Arautos do Evangelho e Adventistas, obtendo maiores informações sobre seu histórico enquanto grupo, suas crenças e carismas. Compreendendo assim de que forma estes grupos incutem suas crenças em seu formato de educação. Em um segundo momento, identificamos o histórico educacional destes grupos: católico e adventista, também o discurso de algumas pessoas que possuíram uma influência nesta discussão sobre educação como a de Leonel Franca para educação católica e Ellen White para educação adventista. Observamos dentro do quadro educacional destas escolas confessionais um conjunto de elementos que envolvem a religião, como os momentos de oração, capelas, missas e aulas de Ensino Religioso. Por isso, em um terceiro momento fizemos um estudo de campo, assistindo aulas de Ensino Religioso, participando de alguns momentos de capela e missas, entrevistando professores, pais, alunos e alunas, diretores. Através destas informações e observações foi possível relacionar e atribuir a presença destes alunos e alunas não-confessionais nestas escolas à teoria da socialização, ou seja, as diferenças religiosas parecem não ser tão importantes quanto o convívio com o grupo de amigos e outros membros da escola. Por este motivo, trazemos a teoria da socialização trabalhada por Berger e Luckmann, Maria da Graça Setton e Lahire. A escola possui esta característica de interação cultural, de forma que o modelo, as disciplinas, os conhecimentos são partilhados. Aparenta existir, para estes alunos e alunas não-confessionais uma diferenciação entre a esfera do ensino e a esfera da religião. Ou seja, estudar em uma escola confessional não significa compartilhar da mesma religião que a escola, mesmo convivendo e participando dos momentos socializadores religiosos desta. A escola seria o espaço do ensino, e a religião que o aluno ou aluna confessional professa (ou que não professe nenhuma) estaria no âmbito que se encontra fora da escola, que faz parte da esfera particular ou familiar. Complementou a análise destas informações as pesquisas sobre o perfil religioso dos jovens brasileiros desenvolvidos por Jorge Cláudio e Regina Novaes, que revelam o denominado afrouxamento da relação do jovem com a religião. Sendo assim, para o jovem e no caso da pesquisa o adolescente, ter amigos de religião diferente da sua não se torna um problema. Outros elementos como a localização da escola e um ensino que evidencie a disciplina, trabalhe valores e ética são fatores que explicam a presença destes alunos e alunas não-confessionais nestas escolas confessionais

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In the last half-century, a number of artists have chosen to abandon notions of good taste, skill, and aesthetics in the field of drawing in order to investigate and critique our social and cultural landscape. Two very different approaches have been taken to accomplish this – the use of humor, borrowing from the format of comics; and confessional art, in which the artist ostensibly lays themselves bare in order to act as a mirror for the viewer. In my senior thesis project, I explored these two forms of drawing in relation to my own life and identified institutional (within the Claremont Colleges) and larger cultural threads within my work.

Church of Bone is a manuscript of original poetry exploring themes of family, class, religion, and voice.

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Cette recherche en visage la reconstitution des origenes de l'Ecole Notre Dame du Patronage à Itu (SP), fondée et dirigée par les Soeurs Saint-Joseph de Chambéry, premier institut complet confessionel catholique de jeune fille de Saint-Paul. L'étude comprend aussi une partie sur Mère Marie Théodore Voiron et ses méthodes éducatives, qui projettent l'école dans un important cadre de l'éducation brésilienne. / Esta pesquisa busca a reconstituição dos fatos que deram origem ao Colégio Nossa Senhora do Patrocínio em Itu (SP), fundado e dirigido pelas Irmãs de São José de Chambéry, primeira instituição total confessional católica feminina de São Paulo. O estudo compreende também uma abordagem sobre Madre Maria Theodora Voiron e suas práticas educativas, que coloca o Colégio em lugar de destaque no cenário educacional brasileiro.

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