Si rapprocher Phèdre et la femme de Putiphar peut sembler surprenant, cette étude a mis en évidence la gémellité structurelle de leurs histoires et une probable origine commune : l’affrontement d’Ishtar et Gilgamesh au 2e millénaire av. J.C. Le motif de la tentatrice refoulée qui se venge s’est ensuite décliné en deux branches d’évolution, l’une proche-orientale donnant l’épisode de la femme de Putiphar, et l’autre grecque produisant le mythe de Phèdre. Si l’histoire littéraire privilégie parfois l’une ou l’autre, une bipartition finit par s’observer, la femme de Putiphar s’arrogeant le 19e siècle et Phèdre le 20e. L’origine de la tentatrice biblique explique en partie le phénomène. Proche-orientale à une époque où s’exerce une fascination pour l’Orient, héritière d’une misogynie chrétienne séculaire et d’une influence sadienne, la figure entre en résonance avec le mythe de la femme fatale qui s’élabore dans la deuxième partie du siècle. Car face aux premiers soubresauts féministes, les hommes répondent à ce qu’ils ressentent comme une invasion par la fabrication de toutes pièces d’une figure féminine fantasmée et caricaturale : les avatars de l’Egyptienne deviennent des séductrices frénétiques. Mais la Première Guerre mondiale procède à un rééquilibrage et Phèdre revient en force. Investie de nouvelles croyances, elle se fait l’écho de la condition féminine. Agent du bouleversement, elle incarne le Désir et la réalisation globale du sujet féminin. Revendiquant une nouvelle place dans la société, balayant l’ordre ancien, portant des valeurs politiques et humaines éternelles, cette nouvelle Phèdre brille dans un 20e siècle chaotique comme une héroïne intemporelle. / Even if comparing Phaedra and Potiphar’s wife seems to be strange, this study has pointed out the structural similarity of their stories and probably a same origin : the confrontation between Ishtar and Gilgamesh in the 2nd millennium B.C. The pattern of the rejected temptress who takes revenge has split and has taken two directions. In the Near East, it became the Potiphar’s wife motif and in the Greek area Phaedra’s myth. Through literary history, the preference has gone sometimes to one, sometimes to the other, until this amazing situation : Potiphar’s wife overruns the 19th century and Phaedra the 20th. The origin of the biblical temptress explains the phenomenon. She’s oriental during a period in which Europe is fascinated by Orient and Orientalism. Furthermore, she has inherited Christian ancestral misogyny and Sade’s influence. Finally, the figure meets the myth of the femme fatale born in the second part of the century. In fact, in reaction to the beginnings of feminism as if it were an invasion, men build a phantasie of feminine Evil. And Potiphar’s wife and its avatars become lustful seductresses. But first Word War balances the situation and Phaedra comes back. Embodying new beliefs, she echoes back the female condition. Subversive, personifying Desire and the fulfilment of the feminine, claiming for a new place in society, sweeping ancient rules, embodying political and timeless human values, this new Phaedra is in the middle of this chaotic 20th century a bright and eternal heroine.

Cette thèse cherche à savoir ce qui se joue psychiquement chez la femme en grossesse et séropositive dans l’après coup de l’annonce de sa contamination par le VIH. Nous partons du fait que la grossesse est une période particulière. Au cours de celle-ci, la femme est sujette à des transformations aussi bien physiques que psychiques. Ces dernières marquent le processus de parentalité. Nous nous interrogeons donc sur les processus psychiques de la femme qui découvre sa séropositivité au cours de la grossesse. La thèse s’appuie sur les approches clinique et anthropologique. La première citée nous permet de mettre en lumière les processus et mécanismes psychiques auxquels ont recours les femmes enceintes et séropositives que nous avons rencontrées. La seconde nous amène à comprendre l’importance de l’enfant et de la maternité au Gabon pour ensuite vérifier que la femme qui fait l’objet de ce travail se représente son bébé à naître comme cela est le cas dans le pays ci-dessus cité. La complémentarité des deux approches constitue un moyen intéressant pour la compréhension de ce que la femme met en place pour faire face au VIH et poursuivre sa maternité.Les outils utilisés pour le recueil des données sont :• Un entretien semi-directif inspiré du questionnaire du CREA sur l’étude des représentations maternelles.• Le deuxième est l’entretien cris et pleurs de B Lester. • Le troisième et dernier est le dessin du bébé. Les données obtenues grâce aux outils ci-dessus, sont complétées par celles des entretiens que nous avons eus avec les médiatrices qui, au quotidien, suivent les femmes enceintes et séropositives dans les SMI. Après obtention des résultats, leur interprétation et analyse, il ressort que la femme enceinte et séropositive qui reçoit l’annonce de sa séropositivité au cours de la grossesse crée et construit un enfant que nous appelons « le divin-enfant-grigri ». Cet enfant dans son imaginaire est un don de Dieu. Il restaure sa mère narcissiquement. La femme en grossesse et séropositive se représente son enfant et elle se projette avec lui imaginant pour ce dernier un avenir meilleur que le sien. Cependant, la situation n’est pas aussi simple que ces lignes peuvent le laisser croire. La femme en grossesse et séropositive est dans un état de détresse. Le matériel montre la difficile cohabitation du VIH et du fœtus, le premier venant parasiter la rêverie maternelle. C’est de ce dernier (VIH) que cherche à se défendre la femme séropositive, et pour y parvenir, elle crée le « divin-enfant-grigri ». / This thesis seeks to know what is playing psychologically in a pregnant HIV- positive woman after the announcement of her being HIV infected. We start from the fact that pregnancy is a special time during which a woman is open to both physical and psychological changes.The thesis is based on clinical and anthropological approaches. The first quoted approach enables us to highlight psychological processes and mechanisms that the surveyed pregnant HIV- positive women use. The second helps us understand concepts of motherhood and child in Gabon. Furthermore, it allows us to verify the representation by a woman of her unborn baby as is the case in Gabon. The complementarity of the two approaches is an attractive way to understand what a woman plans to cope with HIV and carries on being a mother.The tools we have used for data collection are:• A semi-structured interview based on the CREA questionnaire on the study of maternal representations.• The second is the shouting-and-crying interview by Lester B,• The third and the last one is the drawing of the baby.The data we have obtained from these tools are supplemented by interviews we had with the mediators who follows pregnant HIV-positive women in MCH centres.After obtaining the results, their interpretation and analysis show that a pregnant HIV-positive woman, informed of her HIV status during pregnancy, creates and builds up the "divine grigri child." In her imagination, this child is a gift from God, and cannot thereby be contaminated. The child is also a narcissistic generator to his mother as he restores her. The pregnant HIV-positive woman imagines being her child, and projects with him in a dream for the latter to have a better future, far better than her own. However, the situation is not as simple and easy as these lines can suggest. The pregnant HIV-positive woman is in distress. The material shows an unaccommodating cohabitation of the fetus and the HIV. HIV is parasitical upon the mother’s reverie. It is the latter that the woman seeks to escape by creating the "divine grigri child."

This study investigates the meaning that women attach to their experiences of intimate partner violence (IPV). It seeks to explore how women who have experienced violence in the context of an intimate relationship understand, or make sense of, that experience. It is important to investigate this in order to address some of the assumptions that often inform understandings of the phenomena. Moreover, such information can be used to inform the design and implementation of appropriate interventions. Nine women who had previously experienced violence within the context of an intimate heterosexual relationship participated in this study. For ethical reasons only women who had extricated themselves from those relationships were interviewed for this study. Participants’ accounts were therefore retrospective. The women who participated in this study constituted a homogenous group in terms of their level of education, geographic location and employment status. Data was collected through personal, face-to-face interviews which were audio-recorded and transcribed verbatim. Data in the form of text was analyzed following Willig’s (2001) criteria for Interpretative Phenomenological Analysis (IPA). Disclosure of the women’s experiences, how they made sense of their experiences, as well as the resources they identified as available to them are reported in the results and analysis chapter.

M.A. / Wife battering is one of the most pervasive forms of violence used against any individual in south Africa. The problem of battered women only came into the limelight in the early 1970's in the United States, its progression into public awareness corresponding with the growth of the women's movement. In South Africa, concern about wife battering started in the early 1980's. Inspired by the actions of overseas movements, South African feminists began to mobilise around violence against women. People Opposing Women Abuse opened the first shelter for battered women in Johannesburg in the eighties, followed by Rape crises in Cape Town. This study is anchored by a commitment to document battered women's experiences of marital violence in order that appropriate actions may be taken to ameliorate their situations. In undertaking this research, the intention is to learn from battered women about the context of their daily lives, exploring their educational and employment statuses, to describe the development and nature of their relationships with men who abuse them, establish the type of abuse they experience, and most importantly, to find out why they stay in such relationships. Data for this study is derived from questionnaires with fourteen abused women from two shelters (People Opposing Women Abuse, and NISSA Institute for Women Development).

This study examined the relationship between reports of controlling behaviors and education/income in a sample of 297 abused women and 2951 non-abused women in married or cohabitating relationships. This study confirmed that women who reported abuse were more likely to report all five of the controlling behaviors than women who did not report abuse. However, the abuse and non-abuse samples did show similar relationships between the controlling/isolating behaviors and the SES variables. This study found that the higher the respondent's or their partner's education and income, the less likely they were to report controlling/isolating behaviors. Also, the respondent's education and income had the same number of statistically significant relationships with the controlling behaviors as the partner's education and income.

No description available.

No description available.

The purpose of this study was to assess the impact of foster care services on Hispanic/Latino foster mothers' marital relationship.

Composer Michael Nyman wrote the one-act, minimalist opera The Man Who Mistook His Wife for a Hat, based off the neurological case study written by Oliver Sacks under the same title. The opera is about a professional singer and professor whom suffers from visual agnosia. In chapter 1, the plot and history of the opera are discussed. Chapter 2 places The Man Who Mistook His Wife for a Hat alongside a selection of minimalist operas from Philip Glass and John Adams. Chapter 3 contains a history of the Fluxus art movement and shows where Fluxus-like examples appear in the opera. Chapter 4 includes Nyman's usage of minimalism, vocal congruencies, and Robert Schumann as musical elements that convey the drama.

Although researchers have studied perceptions regarding sexually abused children, little was known about how other types of abusive events were perceived. This study examined 480 college students' abuse history and perceptions of child, spousal, and elder abuse by varying the respondent, victim, and perpetrator genders. Physical abuse, psychological abuse, and neglect were investigated. Perceptions of abusiveness, seriousness, harm, and responsibility were examined, along with the extent of identification with the victims/perpetrators. Participants viewed spousal abuse as less serious and harmful than other abuse types, especially when perpetrated against a male or by a female. Although able to recognize psychological abuse, students did not fully understand what other abuse types entailed. Individuals also showed a considerable amount of blame toward victims. Results further demonstrated important findings about how ethnic identity/orientation, religious affiliation, and history of abuse related to perceptions of abusive events.