In Jane Austen’s Emma, Pride and Prejudice and Northanger Abbey there is a central theme of finding a marriage partner from economic, social and love perspectives. The focus of this essay is to look from a materialist feminist perspective at how these factors influence the characters’ marital matches. I have also looked at how love as a sought after ideal in marriage conceals the social and economic factors’ influence. The novels all discuss how women’s marginalized economic position forces them to marry. Social factors such as women’s need to find a husband and their expected domestic role have also had an influence. Love works in the novels to support the oppression of women by justifying marriage and concealing women’s unequal role in society.

Oppression makes certain social identities morally significant. I argue in my dissertation that this relevance manifests in disparate ways and that we should develop a theory about three ontologically distinct aspects of a social identity in order to explain these differences. The way institutions define people in terms of race, gender, or religion matters because that classification plays a role in how individuals can or cannot participate in society. But oppression is not only a series of structural barriers: it also fosters demeaning stereotypes that distort the way we self-identify or how we form beliefs about others. Oppression can warp interpersonal relationships as well because it enables others to impose an oppressive social identity on to us. This interpersonal aspect of oppression depends on specific interactions because we can present distinct “public identities” across different social circles: someone can come out as LGBT at home, but not at work; to friends, but not family. I use each of these aspects of a social identity to illuminate cases where oppression creates similar experiences of subordination among group members that non-members do not experience. These shared experiences can constitute a special, if undesirable, relationship among the oppressed that generates a special obligation for the oppressed to resist their own oppression. / 2023-02-28

No description available.

Made available in DSpace on 2016-04-28T19:33:37Z (GMT). No. of bitstreams: 1 Nadia Cristina Varjao.pdf: 1491839 bytes, checksum: c1b4d8685e0ab64af73645f6220d1ef3 (MD5) Previous issue date: 2012-10-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This work aims study the social reality portrayed in the regionalist novel Vidas Secas, by Graciliano Ramos, marked in the regional history of the backland, and pointing to the marks of oppression against backland people present in the discursive production of the novel. The focus on the social reality, presented by the report of the history of droughts in the Northeast, is fundamentally brought by Villa s studies (2001), followed by notes of historiographical basis that consider Literature as likely to be historical source. Then we elucidate the social commitment present in this generation of writers in the end of nineteenth and the beginning of twentieth centuries, highlighting the political positioning of Graciliano Ramos. Based on the theoretical Critical Discourse Analysis (CDA) in its approach from Fairclough (2001), we analyze the meanings of words that point to traces of oppression resulting from discourses of social matrices and, further, we analyzed the projection of the social ethos of the characters from the perspective of social oppression, revealed in interdiscursive level and submitted to existing orders of discourse. The research enabled us to observe social practices prevalent in Brazilian backlands, proven by historical records and high degree of oppression against backland people constituted in discourse Graciliano that, in turn, has always shown a commitment to uncover the man of his time under the imprint of maladjusted and socially unequal realities / Essa dissertação tem como tema o estudo sobre a realidade social retratada no romance regionalista Vidas Secas, de Graciliano Ramos, marcada na história regional do sertão, e o apontamento para os indícios de opressão contra os sertanejos presentes na produção discursiva do romance. O enfoque à realidade social, apresentada por meio do relato da história das secas no Nordeste é, fundamentalmente, trazido pelos estudos de Villa (2001), seguido dos apontamentos de base historiográfica que consideram a Literatura como passível de ser fonte histórica. A seguir, elucidamos sobre o comprometimento social presente nas gerações de escritores no final do século XIX e início do século XX, com destaque ao posicionamento político de Graciliano Ramos. Tendo como base teórica a Análise Crítica do Discurso (ACD) em sua abordagem a partir de Fairclough (2001), realizamos a análise do significado das palavras que apontem para traços de opressão a partir de discursos resultantes de matrizes sociais e, adiante, analisamos a projeção do ethos social dos personagens partindo da perspectiva da opressão social, reveladas em nível interdiscursivo e submetida a ordens de discurso vigentes. A pesquisa nos possibilitou observar práticas sociais predominantes nos sertões brasileiros, comprovadas pelos registros históricos, e o alto grau de opressão contra o sertanejo constituído no discurso de Graciliano que, por sua vez, sempre demonstrou um compromisso em desvelar o homem de seu tempo sob o cunho das realidades desajustadas e desiguais socialmente

<p>Denna studie i socialantropologi är baserad på kvalitativa intervjuer med tre skolkuratorer. Den handlar om deras uppfattningar om och erfarenheter av hedersrelaterat våld och förtryck. Hedersproblematiken har sina rötter i kollektivets dominans över individen, patriarkala mönster och kulturkrock. Skolan har ett stort ansvar att se de utsatta eleverna, men det råder skilda meningar om vilka som utsätts. Vanligtvis ses flickor som offer för fäders och bröders våld i familjerna, men skolkuratorernas erfarenheter visar att alla individer i familjer där hedersrelaterat våld och förtryck existerar tycks i varierande grad vara delaktiga i våldet, och att även pojkarna kan vara offer.</p> / <p>This thesis in Social Anthropology is based on interviews with three school-councelors. It´s about their experiences and perceptions of honour-related violence and oppression. Honour-problemacy has it´s roots in the dominance of the collective over the individual, patriarchal patterns and collision between cultures. The school has a large responsibility to see the exposed students, but there are different opinions on who are the exposed. Normally, girls are seen as the victims of the violence of the father and brothers in their families, but the experiences of school-councelors show that all individuals in families where honour-related violence and oppression exists, seems to be perticipants in the violence, and that the boys also can be the victims.</p>

<p>Denna studie i socialantropologi är baserad på kvalitativa intervjuer av fyra unga killar med rötter i hederskulturen. Tre av dem är medlemmar i gruppen Sharaf Hjältar och kämpar aktivt mot hedersförtryck. I studien ingår även en fältstudie av Sharaf Hjältars arbete i form av föreläsningar. Fokus ligger på dessa unga killars personliga erfarenheter från sin uppväxt i familjer präglade av hederskulturen, killarnas arbete som Sharaf hjältar och deras erfarenheter i relation till hur andra har det. Det sistnämnda inbegriper så väl invandrare som svenskar, tjejer som killar och närstående/bekanta som för killarna okända individer. Sharaf Hjältar är en verksamhet under Elektra, som syftar till att förändra killars attityder, då det inte räcker med att enbart hjälpa utsatta flickor. Trots att Elektra har en stereotyp grundsyn där flickor oftast ses som offer och pojkar som förövare, visar killarnas erfarenheter, så väl direkta och indirekta, att även killar utsätts för hedersrelaterat förtryck eller tvingas leva ett hedersrelaterat liv.</p> / <p>This thesis in Social Anthropology is based on interviews with four young men with their roots in the “honour-culture”. Three of them are members of “Sharaf Hjältar” (“Sharaf Heroes”) and are actively fighting honour-related oppression. Included in the study is also a field-study of the work of Sharaf Hjältar, consisting of seminars. The focus are on the personal experiences of the above-mentioned young men, from growing up in families inside the honour-culture, their work in Sharaf Hjältar, and their experiences in relation to their views of other’s. The last mentioned part includes both immigrants and Swedes, male and female, and closely related as well as, for the interviewed young men unknown individuals. Sharaf Hjältar is a sub-organisation to Elektra, that strives to change attitudes among young men, as only supporting exposed girls isn’t enough. Despite Elektra having a stereo-typical basic view where the girls are usually seen as victims, and boys and men as perpetrators, the interviewed young men’s experiences – direct as well as indirect – shows that boys also are exposed to honour-related oppression, or are forced into an honour-based lifestyle.</p>

Denna studie i socialantropologi är baserad på kvalitativa intervjuer av fyra unga killar med rötter i hederskulturen. Tre av dem är medlemmar i gruppen Sharaf Hjältar och kämpar aktivt mot hedersförtryck. I studien ingår även en fältstudie av Sharaf Hjältars arbete i form av föreläsningar. Fokus ligger på dessa unga killars personliga erfarenheter från sin uppväxt i familjer präglade av hederskulturen, killarnas arbete som Sharaf hjältar och deras erfarenheter i relation till hur andra har det. Det sistnämnda inbegriper så väl invandrare som svenskar, tjejer som killar och närstående/bekanta som för killarna okända individer. Sharaf Hjältar är en verksamhet under Elektra, som syftar till att förändra killars attityder, då det inte räcker med att enbart hjälpa utsatta flickor. Trots att Elektra har en stereotyp grundsyn där flickor oftast ses som offer och pojkar som förövare, visar killarnas erfarenheter, så väl direkta och indirekta, att även killar utsätts för hedersrelaterat förtryck eller tvingas leva ett hedersrelaterat liv. / This thesis in Social Anthropology is based on interviews with four young men with their roots in the “honour-culture”. Three of them are members of “Sharaf Hjältar” (“Sharaf Heroes”) and are actively fighting honour-related oppression. Included in the study is also a field-study of the work of Sharaf Hjältar, consisting of seminars. The focus are on the personal experiences of the above-mentioned young men, from growing up in families inside the honour-culture, their work in Sharaf Hjältar, and their experiences in relation to their views of other’s. The last mentioned part includes both immigrants and Swedes, male and female, and closely related as well as, for the interviewed young men unknown individuals. Sharaf Hjältar is a sub-organisation to Elektra, that strives to change attitudes among young men, as only supporting exposed girls isn’t enough. Despite Elektra having a stereo-typical basic view where the girls are usually seen as victims, and boys and men as perpetrators, the interviewed young men’s experiences – direct as well as indirect – shows that boys also are exposed to honour-related oppression, or are forced into an honour-based lifestyle.

Denna studie i socialantropologi är baserad på kvalitativa intervjuer med tre skolkuratorer. Den handlar om deras uppfattningar om och erfarenheter av hedersrelaterat våld och förtryck. Hedersproblematiken har sina rötter i kollektivets dominans över individen, patriarkala mönster och kulturkrock. Skolan har ett stort ansvar att se de utsatta eleverna, men det råder skilda meningar om vilka som utsätts. Vanligtvis ses flickor som offer för fäders och bröders våld i familjerna, men skolkuratorernas erfarenheter visar att alla individer i familjer där hedersrelaterat våld och förtryck existerar tycks i varierande grad vara delaktiga i våldet, och att även pojkarna kan vara offer. / This thesis in Social Anthropology is based on interviews with three school-councelors. It´s about their experiences and perceptions of honour-related violence and oppression. Honour-problemacy has it´s roots in the dominance of the collective over the individual, patriarchal patterns and collision between cultures. The school has a large responsibility to see the exposed students, but there are different opinions on who are the exposed. Normally, girls are seen as the victims of the violence of the father and brothers in their families, but the experiences of school-councelors show that all individuals in families where honour-related violence and oppression exists, seems to be perticipants in the violence, and that the boys also can be the victims.

Racism as legislated by the government of South Africa, found its way into every sphere of South African life, political, social, economic and religious. Racism became another culture. It was in this culture that the Church of the Province of Southern Afiica (Anglican) and the diocese of Johannesburg found itself. To be credible and true to its calling, this church in its social teachings taught against racism on the grounds that it is anti-Christian and denies the essential truths of the gospel. However a contradiction in its teachings presented itself. Racism came to be found to be alive in its life and structures. The church came to not practice what it preached. Its practice did not follow its theory. For this church to be the church, racism needs to be purged from its life, practice and structures. A new way of life in the church has to be created and followed. / M.Th. (Systematic Theology)

Racism as legislated by the government of South Africa, found its way into every sphere of South African life, political, social, economic and religious. Racism became another culture. It was in this culture that the Church of the Province of Southern Afiica (Anglican) and the diocese of Johannesburg found itself. To be credible and true to its calling, this church in its social teachings taught against racism on the grounds that it is anti-Christian and denies the essential truths of the gospel. However a contradiction in its teachings presented itself. Racism came to be found to be alive in its life and structures. The church came to not practice what it preached. Its practice did not follow its theory. For this church to be the church, racism needs to be purged from its life, practice and structures. A new way of life in the church has to be created and followed. / M.Th. (Systematic Theology)