De luz e de sombra: as múltiplas tessituras do devir lésbico.

Abstract

The thesis focuses on the ways and justifications for which lesbians, in the face of mixed contacts, decide to become visible or to hide. Specifically, we analyzed a corpus consisting of interviews of eleven women who reported maintaining affective relationships with other women. The theoretical perspective is based on the discussion of the device of sexuality and the influence of institutions / sciences such as the Church, Medicine, School and Family, inspired by Foucault, in "History of Sexuality", part 1 and in the debate on social processes of stigmatization , social information manipulation and cover-up by Goffman in "Stigma: Notes on Manipulation of the Deteriorated Identity." The methodology used is Content Analysis and Oral History, assuming an approach that joins the qualitative approach, from the individual as the center of interest of its own history. Among the most significant conclusions of this study are the following: women are "trained" by institutions such as Church, Family and School to be mother and docile wives at the service of the phallus that dominates and administers public life. Lesbians break with patriarchy and heteronormativity and, therefore, face double stigma: for being a woman and for being homosexual. In general, such women like to be identified as "lesbian", since "gay" refers to male homosexuals and "dick" is a pejorative terminology. The masculinized lesbian appears as a discriminated subcategory. Play and clothes used in childhood do not necessarily translate to future sexual orientation. The process of "discovering" sexual orientation implies the decision to reveal or hide for family, friends and co-workers and school / college. Visibility is directly proportional to the violence received, among the main ones: intrafamilial and within affective relationships. Also, vis-a-vis episodes of discrimination by friends, strangers and service providers were observed. Discretion, disidentifiers such as dress and feminine gestures seem to guarantee a virtual social identity. Otherwise, ghettos and LGBT spaces do not enjoy the same prestige, there being a generalized feeling of occupation of any and all space. Finally, the revelation of personal identity implies a consolidated sense of self-acceptance and the building, over time, of a more tolerant society: healthier family environments for the understanding of difference and work spaces more inclined to diversity.