The thesis aims to read Zora Neale Hurston¡¦s Their Eyes Were Watching God to discuss how and why the white male dominant society marginalizes and subordinates black women by means of silencing their voices, restricting their freedom to explore themselves and the world around them, and suppressing their recognition of their sexual desires and bodily needs. The black woman, or in a sense, the mule of the world, could not always do and act according to her own desire. Instead, they are required to keep silence whenever a community¡¦s voice (usually the male one) is generated and furthermore to play the secondary role as a good wife whose sole purpose in life is merely to meet her husbands¡¦ demands. On the one hand, black female body, which has always been brutally beaten, closely examined, and sexually exploited in the hands of white/black men, is the very site of white supremacy and male dominance. On the one hand, it also serves as an outlet for black men to vent the humiliation, anger and shame that they have suffered in the predominantly white America. The black woman, therefore, is doubly marginalized in terms of both her race and sex. In the first chapter of this thesis, I argue that Janie¡¦s disturbing silence is the inevitable result of her failure to find an ideal listener. In a male-centered society, not only is Janie denied a voice to articulate her desire, but she also fails to find an empathetic listener. Pheoby¡¦s ¡§hungry listening¡¨ unquestionably satisfies Janie¡¦s deep longing for self-revelation. Nonetheless, such a hungry audience is not always available even when a black woman chooses to voice her desire. Black female voice, in this respect, badly needs an ideal listener who is willing to keep his/her ears as well as heart open. The second chapter, moreover, engages with the major issues about why and how the heroine sets off on a quest for love and respect, freedom and possibilities. Janie, on the one hand, has to go to the far horizon not so much in time and space as in soul and spirit. That is, Janie must embark on a female quest to redefine herself aside from male definitions. On the other hand, Janie also brings back to the black community what she has experienced and learned in her self-fulfillment journey and thus enriches her community with her hard-won knowledge and discovery. Janie¡¦s journey from self-doubt to self-fulfillment, from silence to speech, I would like to suggest, will be continued by anyone who sincerely responds to her life story. The third chapter is concerned with the issues of black female body. In this chapter, I argue that black female body has always been the object of oppression and the target of male dominance and white supremacy. Nevertheless, if black female body could be the site on which the patriarchal law is inscribed, it could also be an agent to speak for what remains unspeakable; more crucially, it could also provide the female subject access to experience that which is both pleasured and pleasuring.

<p>The main subject for this paper is to compare Eugene O’Neill’s play Long day’s journey into night with the Swedish playwright Lars Norén´s Och ge oss skuggorna. Norén´s play is based on a biographical material from O’Neill’s life; therefore I will also compare the play with two biographical analyses on O’Neill. For that I have chosen Doris Alexander’s Eugene O’Neill’s last plays: Separating art from autobiography and Stephen A Black´s Eugene O’Neill: Beyond Mourning and tragedy. The main question in this paper will be: what is the picture of Eugene O´Neill that Norén portrays in the play Och ge oss skuggorna.</p>

The main subject for this paper is to compare Eugene O’Neill’s play Long day’s journey into night with the Swedish playwright Lars Norén´s Och ge oss skuggorna. Norén´s play is based on a biographical material from O’Neill’s life; therefore I will also compare the play with two biographical analyses on O’Neill. For that I have chosen Doris Alexander’s Eugene O’Neill’s last plays: Separating art from autobiography and Stephen A Black´s Eugene O’Neill: Beyond Mourning and tragedy. The main question in this paper will be: what is the picture of Eugene O´Neill that Norén portrays in the play Och ge oss skuggorna.

Made available in DSpace on 2016-04-27T18:47:10Z (GMT). No. of bitstreams: 1 Isabella Bastos de Quadros.pdf: 525864 bytes, checksum: 3b2418c0bf5a7af2e07ce0ab5da4f6bc (MD5) Previous issue date: 2012-06-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The history of Leide Moreira, with Amyotrophic Lateral Sclerosis and whose eye globe is the single voluntary muscle movement preserved, was used as a metaphor to discuss how inhospitable life conditions may suggest, besides extreme fragility, capacity to modify one&#8223;s life. Although this is about a life experience not belonging exclusively to old age, it may be enhanced in this phase due to proximity to finitude. Reflection on a body beyond the physical body, deconstructing the mind-body dichotomy and, as a result, think old age and longevity without saying no to body changes and human finitude and, through each individual&#8223;s journey, consider the last phase of life, just like all the others, must be vested in both individual and group purposes and meanings, constantly building a personal history together with the hero that lies inside us all.The reflection on the hero&#8223;s journey is what this study is based upon because it emphasizes the fact that crisis need a lonely diving into personal and group unconsciousness which lead to changes, discoveries and, as a consequence, new perception towards the world by seeking a more conciliatory position between consciousness and unconsciousness. A wider horizon and the never seen before, always present throughout life, point out conflicts and inequalities, whose rejuvenated body cannot help to mitigate, on the contrary, it deepens the human abysm between what one wants to be and what one actually is. Fable, myth and poetry itself are means through which human beings trigger their own personal development which are getting more and more neglected nowadays due to reluctance to look beyond rationality. Such a metaphor makes explicit how health does not necessarily mean the elimination of a disease and it shows that there are possibilities to achieve emotional well being and keep on giving meaning to what is there to be lived, despite conflicts inherent to human beings and under any human condition whether in health or in sickness. As for such a destructive phase of life, the whole capability inside it to rebuild or modify should also be considered because a resistant power emerges through it, able to generate a new order of existence. The immovable and unresponsive body, in spite of such important limitations, is still a surface of contact: it can affect and be affected. Leide Moreira&#8223;s journey as a metaphor helps us increase our understanding of what longevity means within the contemporary society and mainly of what the limitations and capacity for reformulation in old age are. Facing the longevity scenery whose experience serves as a guide to events never seen before, it is relevant to consider how far we are preparing ourselves to such extended existence / A história de Leide Moreira, com Esclerose Lateral Amiotrófica e cujo único movimento muscular voluntário preservado é o globo ocular, foi utilizada como metáfora para refletir acerca de como condições inóspitas de vida sugeririam, além de fragilidade extrema, capacidade de reformulação da própria vida. Trata-se de vivência não exclusiva da velhice, mas que pode se potencializar nessa fase pela proximidade com a finitude. Reflexão sobre um corpo para além do físico, desconstruindo a dicotomia corpo-mente e, por meio disso, pensar o envelhecimento e a longevidade sem negar as alterações corporais nem a finitude humana e, pela jornada de cada indivíduo, considerar que a fase última da vida, como todas as demais, precisa ser investida de propósito e significado individual e coletivo, formando incessantemente uma história pessoal em parceria com o herói que nos habita a todos. A reflexão sobre a jornada do herói baseia este estudo justamente por enfatizar que as crises necessitam de um mergulho solitário no inconsciente pessoal e coletivo que promove transformações, descobertas e, consequentemente, novas percepções de mundo a partir da busca de um caminho conciliatório entre consciente e inconsciente. O horizonte mais amplo e o inédito que se faz sempre presente ao longo da vida evidenciam os conflitos e desigualdades, cujo corpo rejuvenescido não ajuda a amenizar, pelo contrário, intensifica o abismo humano entre o que se quer ser e o que se é. A fábula, o mito e a poesia são instrumentos utilizados pelo ser humano como propulsores do seu desenvolvimento pessoal, cada vez mais negligenciados na contemporaneidade por causa da relutância de se enxergar além do racional. Essa metáfora explicita o quanto saúde não significa implicitamente a eliminação da doença, mostrando que há possibilidades apesar dos conflitos inerentes ao ser humano. E em qualquer condição humana de saúde ou doença, de produzir bem-estar emocional e continuar conferindo significado para o que é vivido. Ao considerarmos a faceta destrutiva da vida, é preciso ressaltar toda a capacidade de reconstrução ou de reformulação nela contida porque, por meio dela, emerge um poder que resiste, capaz de gerar nova ordem de existência. O corpo imóvel, inerte. Mas apesar das limitações significativas, continua superfície de contato: afeta e é afetado. A trajetória de Leide Moreira como metáfora ajuda a melhor compreender a condição da longevidade na sociedade contemporânea, principalmente as limitações e capacidade de reformulação na velhice. Considerando o cenário da longevidade, cuja vivência é permeada por acontecimentos inéditos, é relevante pensar até que ponto nos preparamos para uma existência tão alongada

This essay focuses on making a comparative gender analysis between Eugene O´Neill´s play “Long Day´s Journey into Night” and Tennessee William’s play “A Streetcar Named Desire”. It emphases the portraying of socially constructed gender and how the authors present their characters in relation to emotional response as well as power and acting space.

Made available in DSpace on 2016-07-27T13:47:57Z (GMT). No. of bitstreams: 1 Elias Mayer Vergara.pdf: 1579647 bytes, checksum: f936462ff4df46e87fe2ac082592fe0e (MD5) Previous issue date: 2005-02-28 / Genesis 3 will be approached here as a Hebrew myth and will serve as a case study in which we seek to show that psychoanalysis offers a different view in the understanding of the polysemy that exists in myths. According to anthropology and psychology, myths carry the human archetypes. These are couched in symbolic language and open up the polysemy of the myths. In the myth of Genesis 3, sin and the fall are significants resultant from a monosemic hermeneutic that has dogmatically legitimated the existence of the priest and of the church. The symbolic element of the serpent representative of a divinity competes with the divinity Yahweh through a transgressive project which is victorious and liberates the human beings to go beyond the garden. It is outside of this logic that the first sexual relationship between Adam and Eve occurs. In this way they have the pleasure of completing each other and becoming creative Gods. In a new focus derived from a polissemic reading, Eve s transgression can supply the archetypal energy necessary for a prophetic vocation awakening the heroic self that exists in all mankind. It is in the interval between great powers that the human being exercises freedom and makes himself divine. / Gênesis 3 será tomado, aqui, como um mito hebraico que servirá para uma análise de caso, onde se busca comprovar que a psicanálise tem um olhar diferenciado para entender a polissemia existente nos mitos. Os mitos, segundo o que é aceito pela antropologia e psicologia, carregam consigo os arquétipos humanos, que, configurados por uma linguagem simbólica, abrem a sua polissemia. No mito de Gênesis 3, pecado e queda são significados resultantes de uma hermenêutica monossêmica, que tem legitimado dogmaticamente a existência do sacerdote e da Igreja que o sustenta. O elemento simbólico serpente , representativo de uma divindade, compete com a divindade Iahweh, através de um projeto transgressor, que, vitorioso, liberta os seres humanos para além do jardim. É fora desta lógica que ocorre a primeira relação sexual entre Adão e Eva, que assim degustam o prazer de se completarem, tornando-se assim também Deuses criadores. A transgressão, novo foco de sentido encontrado pela leitura polissêmica, pode fornecer a energia arquetípica necessária para a vocação profética, e para despertar o ser heróico que habita em todos os humanos. É no intervalo entre os grandes poderes que o ser humano exercita a liberdade e diviniza o seu ser.

Made available in DSpace on 2016-04-29T13:17:48Z (GMT). No. of bitstreams: 1 Henrique Costa Val.pdf: 813274 bytes, checksum: a95be2ab4e833f55e69e6803042d0654 (MD5) Previous issue date: 2013-05-15 / The community of behavior analysts in Brazil has produced historical and conceptual research on various topics using different sources. The present study aimed to characterize the diffusion of Behavior Analysis in Minas Gerais, analyzing the contribution of the collection Ciência do Comportamento: conhecer e avançar, a Jornada Mineira de Ciência de Comportamento publication. It has been analyzed, in addition to the seven volumes of the collection, published from 2002 to 2009, and the episodes of Jornada s twelve past editions (2001-2012). Analyzes were performed and editorial content of the collection, as well as analysis of the material available on the Seminar. The results show: close relationship between what was published in the collection and what was presented in the Journeys, strong presence of Minas Gerais s authors and, among those, the affiliated authors of UFMG, institution from which emerged the idea of the Journeys. It is also shown the expansion of Belo Horizonte s region as well as the peripherals of the State: in the Collection 37 institutions in total, 12 from Minas Gerais and 25 from other states. In the case of the Journeys it has been identified 67 institutions in total. From a total of 119 chapters published in seven volumes between 2002 and 2009, 73% can be classified as essay / discussion / review, and the remains distributed between application and research reports, as slight difference in favor of the application. In the Research case, the Applied research line was the one that had the most work identification. These results are consistent with what occurs in the Journeys and, in both, the main issues are, in order, Clinic, Concept, Education, and Health. Overall, the results did not differ for the set of texts published in Brazil. What is to exalt is the existence of a publication released as additional product to the Journeys - contributing to greater diffusion area / A comunidade de analistas do comportamento do Brasil tem produzido pesquisas histórico-conceituais sobre diversos temas utilizando diferentes fontes. O presente estudo teve como objetivo caracterizar a difusão da Análise do Comportamento em Minas Gerais, analisando a contribuição da coleção Ciência do Comportamento: conhecer e avançar, uma publicação dos organizadores da Jornada Mineira de Ciência de Comportamento. Para isso, foram analisados, além dos sete volumes da Coleção, publicados de 2002 a 2009, e os programas de doze edições da Jornada (2001-2012). Foram realizadas análise editorial e de conteúdo da Coleção, além da análise do material disponível das Jornadas. Os resultados mostram: estreita relação entre o que foi publicado na Coleção e o que foi apresentado nas Jornadas; forte presença de autores mineiros e, entre estes, de autores filiados à UFMG, instituição da qual partiu a ideia das Jornadas. Mostram ainda a expansão da área em Belo Horizonte e interior do Estado: na Coleção 37 instituições ao todo, sendo 12 de Minas Gerais e 25 de outros estados. No caso das Jornadas chegaram a serem identificadas 67 instituições no total. Do total de 119 capítulos publicados nos sete volumes entre 2002 e 2009, 73% podem ser classificados como ensaio/discussão/revisão, e o restante distribuído entre relato de aplicação e pesquisa, como leve diferença a favor da aplicação. No caso das Pesquisas, a linha de pesquisa Aplicada foi a que mais teve trabalhos identificados. Estes resultados estão de acordo com o que ocorre nas Jornadas e, em ambos, os principais assuntos são, na ordem, Clínica, Conceito, Educação, e Saúde. De modo geral, os resultados não diferem para o conjunto de textos publicados na área no Brasil. O que há para ressaltar é a existência de uma publicação lançada como produto adicional às Jornadas contribuindo para maior difusão da área

This study has conducted an analysis of how the monomyth has appeared in the fantasy story Diamond sword wooden sword part 1 and 2 by Nick Perumov. The study has confirmed that the story structure of the monomyth can be detected within several different characters progression. The study does not claim that all of the different stages within the monomyth can be identified within one single characters, but rather that there are several different characters that reinvents the world and the community. Speculations about why the authors story structure follows a ”divided” version of the hero’s journey are presented. The study also conducts an analysis of Perumovs construction of the society, male characters and female characters, which showed no distinct division in the construction of the two genders within the story. The construction of the society is discussed in light of the authors national upbringing, in this case the former Soviet Union, and briefly how the conflict in the world of Melin could be inspired by the Bolshevik revolution in Russia.

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