Cuerpos en disputa, mujer e imaginarios de nación en Hispanoamérica: Juan Francisco Manzano, Eva Perón y Reinaldo Arenas begins with the premise that the values and requirements of a patriarchal society focuses on female icons of symbolic strength and weight. As icons, women are associated as being the center of the monogamous, heterosexual family and therefore, the image of Nation. In Latin America each hegemonic national project has elevated female icons that are a compact synthesis of that nation's essential and defining values. From that idea our research expands to examine how those hegemonic national discourses and imageries are refuted in the nineteenth century through other antagonistic discourses, each in turn putting forward other paradigms of women or other bodies on the literary plane. These test gender issues, sexuality and morality, and the authorized bodies of Woman/Nation are contrasted with other discordant, subversive, fictional faces. Our objective is to discover these images of rebellion, and evaluate the literary, political and ideological dialogue that has been established through these hegemonic female icons.In this sense, the discourses related to Manzano, Evita, and Arenas, three representative figures of diverse successive historical stages within the region throughout the nineteenth and twentieth centuries --from colonial slavery, populism and communism, to the postmodern-- corroborate that, in effect: Protests and revolutions have presented their own icons of woman or other subversive or discordant bodies in the face of female paradigms set by those in power.The theoretical and critical apparatus is based on the contributions of feminist criticism on women in literature, art and Latin American politics (Helena Araújo, Hélène Cixous, Lucía Guerra-Cunningham, Josefina Ludmer, Francine Masiello and Elaine Showalter), and studies on the links between sexuality, power and society (Judith Butler, bell hook, Michael Foucault, Edward Said and G. Ch. Spivak), as well as research on the formation of societies and national imagery in Latin America since the early nineteenth century (Mabel Moraña, Walter Mignolo and Ángel Rama), all of which is framed in the context of literary and aesthetic movements from neoclassicism to post-modernity.

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This thesis examines the fiction of Neil Bartlett, Sarah Waters and Alan Hollinghurst, considering how they write missing voices of sexuality, gender and class back into history through re-imagining the city space. It examines the ways in which traditional, linear narratives and the notion of objectivity in historical discourse are challenged when history is presented through fiction.Waters, Bartlett and Hollinghurst are writing the past from the perspective of the late 20th and early 21st centuries, both employing and subverting traditional narrative genres. They all depict London as a symbolic, liminal space which allows for the voices of marginalized groups to flourish. Their London is a physical but also an imagined city, both grand and squalid, where the official boundaries between public and private space are often blurred.Through depicting their protagonists mapping their own ways around London, the authors all disrupt and destabilize traditional accounts of past events and city dwellers, foregrounding the imagination in the re-telling of history‘s excluded stories.

It is often claimed that education confers a range of benefits to individuals. From realising their thinking capacities to overcoming class boundaries, the outcomes of education are considered especially beneficial for women. Feminist theorists make a direct and strong link between education and female autonomy. Those who critique this line of thinking point to the numerous societal and structural factors which come into play in preventing education from delivering its promises of a world with greater productivity, equality and freedom. However even these critics concur that higher education does help to overcome the many structural inequalities which affect the everyday lives of women and also men from lower socio-economic backgrounds. This thesis explores the ways in which the sexuality of students, at a Sri Lankan university, is constructed. It looks at the extent to which social factors – be it through personal interactions, established norms or explicit rules – exert control over and determine how individuals can express their sexuality in a setting which is ostensibly liberating and progressive. Based on 15 months of fieldwork at the University of Kelaniya, the findings are used to argue that when it comes to constructing their sexuality students continue to be constrained by a reiteration of social and cultural expectations which are at play in larger society. The onus on women to uphold these expectations is reinforced by other women and the men play a key role in ensuring their maintenance. Hailing predominantly from working-class backgrounds, these young women expect university education to provide them with the ticket out of their workingclass background to better opportunities. Thus they endeavour to maintain, produce and reproduce social norms which will mark them as respectable and chaste women. The potentiality of a better life offered by university education becomes the very thing that constrains women students from using their autonomy to express their independence and sexuality. Based on these findings, it is then argued that since higher education itself is shaped and constrained by factors of nationalism, class and gender, the numerous benefits it offers to women do not always provide them with the autonomy that is needed to overcome the double standards that apply to how sexuality is constructed in most societies. The intersections between gender, class and nationalism dominated the milieu in which this Sri Lankan university is placed and thus it is these factors, rather than education, which determined the ways in which women could construct their sexuality. The aspirations brought on through their university education of a better life, rather than liberating them, further constrained their behaviours. As such these women engaged in a system of surveillance – both of self and the other – which maintained and reproduced notions of respectability and sexual sobriety in their everyday behaviours.

The most volatile area of contention in the discourse between a pure secularized world and the Church in contemporary times is located in the area of sexuality, marriage and family life. Modernist and liberal post enlightenment culture accuse the Church to be unchanging, and unreflective of modern ‘personal’ choices in the contested areas of human sexuality. Within the Church, there are voices also who call for ‘developments’ in such areas of doctrine. For over forty years, these conversation has taken on many shades of grey coming to a head with questions of discordancy and same sex unions among other pressing and related issues.<br> This dissertation aims to contribute to the ongoing conversation by attempting to clarify the foundational understanding of what constitutes the possibility of a development in doctrine or the lack of it. There are five chapters of this work devoted to this endeavor. In chapter one the encyclical tradition of a hundred years timeline, focused on questions of sexuality and family life are reviewed to establish a historical development in the magisterial position of the Church. Chapter two is devoted to John Paul II's Theology of the Body which is set up as the frame work upon which this project argues for what is perhaps the current magisterial position on the topic under discussion. In chapter three, a review is undertaken to explore questions about the natural law which forms a bedrock of Catholic argument in its moral theology and for cases of personal sexual ethics. A historical analysis is employed to see how the theory itself has evolved from its ancient origins, into scholasticism, and how it has been used in political jurisprudence. More importantly to its reemergence within the last century as the new natural law theory which seeks to establish the same argument purely from a philosophical aspect and without a theistic foundation. <br> Four theological voices are engaged in chapter four to try and locate what broadly contemporary and wider theological contexts have to say from an anthropological, feminist, and cultural context. In chapter five, the idea of development of doctrine is reviewed. The questions of discordancy and same sex unions are used as theoretical frame work to presenting how development in doctrine has the possibility of a shift or the impossibility their off. A hypothetical idea is borrowed from liturgical theology, using the idea of ‘matter’ and ‘form’ to explain essentials of Christian doctrine (also known as dogma) which remains unchanging as defined position. And the accidental aspects of Christian doctrine which is open to re-interpretation in the light of new cultures and new questions. The entire notion of doctrine rests on ‘Christian tradition’, therefore a question of tradition, and what is being traditioned across time is explored to clarify the process necessary for proper understanding of development. In conclusion, some pastoral recommendations are made based on current papal and magisterial documents as possible means of approaching newer questions raised by a secularized and post enlightenment world. / McAnulty College and Graduate School of Liberal Arts; / Theology / PhD; / Dissertation;

"Eh, You Māhū? An Analysis of American Cultural Imperialism in Hawai’i through the Lens of Gender and Sexuality" explores the impact of American settler colonialism on Native Hawaiian culture. This thesis magnifies the gender liminal identity of māhū to understand the intricacies of gender and sexuality as it relates to cultural formation. Broadly, this thesis is a historical analysis of the impact Western colonization has on indigenous cultures. Specifically, this analysis starts from the introduction of haole foreigners to Hawai’i in 1778 and extends to the present-day American occupation of the Hawaiian nation. By analyzing the ways American cultural imperialism is a systemic process rather than a single historical event, this work shows how Hawaiian culture has evolved to accommodate this process over time. This thesis understands why traditional Native Hawaiian culture provided a space for māhūs to be celebrated, while contemporary Hawaiian society has varying degrees of visibility for māhūs.

This thesis explores and describes key factors in my process of designing the costumes for In the Next Room or the Vibrator Play by Sarah Ruhl. The document encompasses justification of decisions made through the researching and producing of period costumes for live performance and the challenges and obstacles faced to make seamless transitions during performance.

This thesis consists of an anthropological investigation of discourses and practices associated with premarital sexuality in the context of contemporary urban Turkey. Grounded in thirteen months of ethnographic fieldwork in Istanbul, this thesis draws on the experiences of local women – and to some extent, local men – threading on their concerns and experiences about virginity and premarital sex while exploring the relationship between sexual moralities and the city, controversies on the theme of abortion, the relationship between contraceptive choices and sexual moralities, the normativity of marriage and the respective construction of the marriageable subject, and the centrality of perceptions about the hymen in articulating processes of social reproduction. Through an exploration of these realms of experience, the thesis argues that an ethnographic approach to sexual moralities in the context of Turkey benefits from an historical approach to the events of the foundation of the republic. I suggest that the rhetoric of territorial loss, territorial partition and defence of actual and symbolic frontiers is a crucial part of processes of socialisation of new generations into contemporary identities, and is relived in people’s perceptions of the rupture of the hymen. Thus, the hymenocentric approach to virginity in Turkey conflates history and a politics of belonging in terms of a mereographic nexus of part/ whole, manifested in dilemmas of belonging as ‘part of’ (family, neighbourhood, city, and nation) or as ‘apart from’ (family, neighbourhood, city, and nation). This, I suggest, allows younger generations into an embodied mimetic experience of the initial dramas posed at the foundation of the republic.