Living on the margin: A critical study of Batool Al-Khudairi’s absence through the lens of Amartya Sen’s economic theory

This paper studies the metaphorical representation of gender differences in meat consumption, a vital issue in vegetarian ecofeminism, masculine food studies, and feminist animal studies. In the context of Margaret Atwood’s The Edible Woman, the metaphor of meat eating resonates with Carol J. Adams’ concepts of the linked relation between women and edible animals and J Wyckoff’s linked oppression of sexism and speciesism. Using these concepts as a critical intersectional lens, the paper explores the various forms of gender oppression Marian is subject to, the power dynamics in Marian-Peter’s relationships, and the potential solutions presented by Atwood’s novel to resist such gender oppression that threatens Marian’s survival. The central question of this paper is how Marian’s identification with edible animals through Atwood’s use of meat consumption as a metaphor portrays the gender dynamics of oppression that threaten her relationship with Peter, thus leading to further gender imbalances in her society. The paper concludes that ensuring women are free to choose and speak up, regardless of societal expectations or gender, is crucial to eliminating some oppressive forms. However, it also argues that adopting a vegetarian lifestyle is not a practical solution to dismantling sexism or resisting other gender oppressions. It may perpetuate new forms of gender inequality and oppression

This paper studies the metaphorical representation of gender differences in meat consumption, a vital issue in vegetarian ecofeminism, masculine food studies, and feminist animal studies. In the context of Margaret Atwood’s The Edible Woman, the metaphor of meat eating resonates with Carol J. Adams’ concepts of the linked relation between women and edible animals and J Wyckoff’s linked oppression of sexism and speciesism. Using these concepts as a critical intersectional lens, the paper explores the various forms of gender oppression Marian is subject to, the power dynamics in Marian-Peter’s relationships, and the potential solutions presented by Atwood’s novel to resist such gender oppression that threatens Marian’s survival. The central question of this paper is how Marian’s identification with edible animals through Atwood’s use of meat consumption as a metaphor portrays the gender dynamics of oppression that threaten her relationship with Peter, thus leading to further gender imbalances in her society. The paper concludes that ensuring women are free to choose and speak up, regardless of societal expectations or gender, is crucial to eliminating some oppressive forms. However, it also argues that adopting a vegetarian lifestyle is not a practical solution to dismantling sexism or resisting other gender oppressions. It may perpetuate new forms of gender inequality and oppression

This chapter explores the heuristic value of narrative as it might be applied to researching language and literacy education in postcolonial settings. We focus specifically on the importance of autobiographical writing as a means of enabling educators and researchers to engage with a ‘plurality of consciousnesses’ (Bakhtin MM, Problems of Dostoyevsky’s poetics (Emerson C, ed and trans). University of Minnesota Press, Minneaplois, 1984) and to explore the values and beliefs they bring to their work. In this way we challenge the pretensions to objectivity of the scientific research privileged by standards-based reforms. By locating autobiographical writing in a postcolonial framework, however, we also seek to differentiate our standpoint from the claims typically made on behalf of ‘narrative inquiry’ (Clandinin J, Connelly M, Narrative inquiry: experience and story in qualitative research. Jossey-Bass, San-Francisco, 2000). We argue that personal narratives should prompt analyses that investigate how our individual situations are mediated by larger social and historical contexts. This means combining storytelling with analytical writing in order to produce hybrid texts that challenge accepted forms of academic writing. Crucially, this also means embracing ‘trans-lingualism’ (Canagarajah S, Translingual practice: global English and cosmopolitan relations. Routledge, London/New York, 2013), working at the interface between English and other languages, and engaging with issues of language and socio-cultural identity vis-a-vis the globalization of English as the language of science.

This study provides an account of my doctoral research with respect to the methodological choices that I have made. It focuses on the heuristic value of storytelling for English teachers within a postcolonial setting like Indonesia to construct meanings and understand their experiences ‘consciously within and against accepted forms’ (Miller, 1995, pp. 25-26). It inquires into the finding of ourselves - to understand who we are, who we have been and who we will become for the benefits of the young people in our care. First, I write and construct my autobiographical narrative and then solicit further stories from my teacher interviewees. Our stories allowed us to understand how our professional identities have been influenced and shaped by the social, political, cultural and historical contexts that surround our lives. Placing my study within a postcolonial framework, I was prompted to investigate the ‘heteroglot’ nature (Bakhtin, 1984) of Indonesia as a language community shaped by the history of colonization and the globalization of English. Our stories highlight our efforts to ‘speak back’ to not only our own habitual practices but also to the hierarchical structure of power perpetuated in English. They are not simply told in response to the ‘imagined communities’ of Indonesia as they shape the struggles of those who fought for independence from Dutch rule but are also in conflict with the New Order attempts to impose an ‘official nationalism’ (Anderson, 1991, p. 83) on Indonesians at the expense of any recognition of their regional languages, dialects and cultures. Key words/phrases: storytelling, professional identities, English teachers, postcolonial framework, habitual practices,

This study examines the intersection of colonial and postcolonial memories, gender, and emotional dislocation in NoViolet Bulawayo’s We Need New Names (2013). It explores how the novel portrays the enduring legacies of colonialism in shaping identity, cultural hybridity, and psychological experiences. While previous research has addressed themes of migration and cultural alienation in Bulawayo’s work, there is limited analysis of the novel’s engagement with colonial and postcolonial memories, particularly through the lens of gender and emotional trauma. This study addresses this gap by investigating how colonialism’s lingering effects continue to shape individual and collective identities in postcolonial Zimbabwe. This research is grounded in postcolonial theory and trauma theory. Drawing on Edward Said, Homi Bhabha, and Frantz Fanon, the study examines hybrid identities and the internalization of colonial hierarchies. Additionally, trauma theory, as articulated by Cathy Caruth and Marianne Hirsch, provides insight into the emotional and psychological dislocation experienced by the characters, particularly in relation to migration and the intergenerational transmission of colonial trauma. A qualitative methodology is employed, using textual analysis and discourse analysis to examine the novel’s representation of colonial legacies. We Need New Names was selected due to its critical engagement with postcolonial identity and migration. Findings reveal that colonial structures persist in economic struggles, cultural hybridity, and emotional alienation. Darling’s migration to America highlights identity fragmentation, while language and cultural hybridity shape postcolonial selfhood. This research contributes to discussions on postcolonial identity, migration, and trauma. It underscores literature’s role in reflecting historical and socio-political realities and deepens our understanding of identity formation in postcolonial societies.

It is an unending attempt for the immigrant community to come out of the entanglement of identity issues, especially in postcolonial settings. Apparently, it appears to be more complicated for the second or third generation subjects of the settler’s family for they have zero firsthand experience of their home culture. Such issues of complicated identity are widely addressed in many of the postcolonial narratives and this paper attempts to trace similar kinds of concerns through the specific lens of food. The reason for which food is chosen as a focal point is that food stands as a striking symbol through which multiple aspects of the society like culture, ethnic identity, gender roles, politics, social order, etc., can be vastly interpreted. The novel From Pasta to Pigfoot written by Frances Mensah Williams has a greater scope on analyzing such concepts of culture and postcolonial identity through the representation of food. A deeper examination on the role of food played at various layers throughout the novel allows us to understand that the concepts revolved around the food like cooking, dining, choice of food, eating, food manners and many other culinary aspects subject to challenge an individual’s identity at a greater level. This article also seeks to examine the ways in which this complexity of individual identity could be at least balanced if not completely resolved.

Virtue ethics interprets human action as pursuing good ends through practices that develop qualities internal to those final goals. The philosophical approach has been identified as critical of economics, leading in turn to the innovative response that by viewing the market as mutually beneficial exchange, economic practice is in fact defendable on virtue ethics grounds. This defends economics using arguments drawn from virtue ethics, but there is a need also to explore space for virtue ethics within economic theory. Examining key contributions of Kenneth J. Arrow, Amartya Sen and Elinor Ostrom, the article notes that virtue ethics’ appreciation of persons’ communicability of ends is increasingly being relied upon within economics, though sometimes under different names. Its strength to interdisciplinary work between economics and philosophy lies in presenting a methodology able to capture how human beings are capable of, though not fixated on, cooperation.

Ngũgĩ's philosophy, in Decolonising the Mind, critiques colonial and neo-colonial systems and puts emphasis on language as a repository of culture, history, and identity. Writing in Gikuyu, Ngũgĩ rips up the colonial language hierarchy and rediscovers his native languages as the pride and authentic voice of the culture. He opposes the dominant voice of English and argues about cultural alienation and how native narratives could be reclaimed. This paper examines the role of language in the reconstruction of postcolonial identity through concentrating on Ngũgĩ wa Thiong'o's rejection of English and his promotion of indigenous languages as tools of cultural resistance and liberation. It discusses Ngũgĩ's reasons and the broad implications of linguistic decolonization for African literature and identity reconstruction. It deals with how indigenous language restoration serves as an antidote to the erasure of culture, asserts self-determination, and rejects neo-colonialism. It also addresses the global implications of Ngũgĩ's critique in linguistic diversity preservation amid globalization and postcolonial bilingual education. It contributes to the discourse on language, power, and cultural sovereignty, in as much as it centers Ngũgĩ's perspectives and continues to encourage efforts toward maximizing indigenous languages in literature and society

This paper calls for a critical reframing of masculinity as an intersectional construct in the HIV epidemic and in public health. In-depth qualitative interviews were conducted with a sample of 56 Black men who have sex with men and women in the San Francisco Bay Area. Men described their sexual identities and practices via complex narratives of masculinity that drew on subordinated and resourceful adaptations to the structural effects of racism, economic marginalisation and homophobia. By focusing on men whose experience of masculinity operates outside fixed identity categories, the paper draws attention to the intersectionality that is, by necessity, constitutive of men’s lived experiences. Findings suggest the value of an integrative framework for understanding Black masculinities as processes and practices simultaneously informed by structural inequalities (racism, economic marginalisation and/or homophobia, in particular) and cultural meanings of gender. By utilising an intersectional approach, public health and sociology can better understand the concurrent resilience and vulnerability of masculinities, while building an interdisciplinary understanding of the symbolic role of Black masculinities in the USA, as well as a means by which to promote health and well-being in and through these gendered contexts.

This literature review examines the evolving nature of gender roles and identities across Africa’s Great Lakes region, exploring how modern changes engage with colonial legacies, indigenous knowledge, and global influences. This study employs critical interpretive synthesis (CIS), a qualitative methodology that systematically analyses and reinterprets existing research through a critical lens. Unlike conventional reviews, CIS does not merely summarise evidence but constructs new theoretical understandings. Findings show the region undergoing significant shifts. While colonial binaries persist in some areas, new adaptations are emerging, urban youth redefining masculinity and women claiming spaces in traditionally male domains. Digital platforms act as tools for feminist activism yet also create cultural tensions, while religious institutions both uphold and challenge patriarchal norms. Cultural expression, especially through art, serves as a form of resistance, challenging traditional gender roles. The analysis highlights how local communities develop hybrid approaches to gender justice, blending cultural preservation with progressive change. These strategies challenge both nostalgic traditionalism and the uncritical uptake of Western feminist models, offering alternative pathways for gender transformation. The review concludes with practical recommendations, including decolonising gender education by prioritising indigenous knowledge, developing culturally appropriate digital infrastructure to counter linguistic imperialism, and reforming legal systems through locally relevant epistemologies. Overall, this research emphasises the importance of policies that respect regional specificities while tackling global gender justice issues. It enriches broader debates by showing how gender transformations in the Great Lakes region provide valuable insights into the interplay of culture, power, and identity in postcolonial settings.

(ProQuest: ... denotes non-US-ASCII text omitted.)Over the past decade, scholarship on pentecostal and charismatic movements expanded rapidly as historians, anthropologists, and sociologists have charted the worldwide proliferation of traditions and analyzed the implications of this exponential growth for political, economic, and cultural in both local and global contexts. Path-breaking works in this genre such as Harvey Cox's Fire From Heaven: The Rise of Spirituality and the Reshaping of Religion in the Twenty-First Century (Reading, Mass.: Addison-Wesley, 1995), Philip Jenkins's The Next Christendom: the Coming of Global Christianity (New York: Oxford University Press, 2002), and Allan Anderson's An Introduction to Pentecostalism: Global Charismatic Christianity (New York: Cambridge University Press, 2004) drew attention to the dramatic spread of Spirit-filled faith in Africa, Asia, and Latin America, and called upon scholars of Western religion to reevaluate their assumptions about the origins and orientations of pentecostalism in and beyond Europe and the United States. The essays in A Liberating Spirit: Pentecostals and Social Action in North America contribute to a growing body of literature that responds to this appeal. Building on recent studies that explore the relationship between Spirit-filled faith and social action worldwide--especially Donald E. Miller and Tetsuano Yamamori, Global Pentecostalism: The New Face of Christian Social Engagement (Berkeley: University of California Press, 2007)--contributors to A Liberating Spirit ask whether pentecostals in North America are developing a theology of liberation or a progressive approach to issues of race, class, gender, and ecology.In their introduction to the volume, Wilkinson and Studebaker assert that traditional North American often understood the freedom of the Spirit in personal terms and therefore has not had a strong propensity toward social (7). Hoping to amend this individualistic orientation and to challenge scholarly interpretations that stress the movement's inherent otherworldliness, detachment, and/or political conservatism, the authors aim to identify historical and theological resources from within the pentecostal tradition that can enable contemporary North American practitioners to develop a vision of redemption that encompasses both the personal and social dimensions of human life (7). A Liberating Spirit , the editors explain, takes on two inter-related tasks: first, to assess whether a Progressive Pentecostalism currently exists in North America and, second, to promote a Spirit-filled Christianity that liberates human persons both from perpetrating and suffering social evil (12).The ten essays that follow seek to fulfill these ambitions through a variety of methodological frameworks. Some employ sociological, anthropological, or historical analysis in an effort to critically evaluate the participation of diverse North American pentecostal groups in efforts to resist, overcome, and/or endure racial injustice, economic marginalization, gender oppression, and environmental crisis. Several of the contributions--especially Pamela Holmes's attempt to construct a Pentecostal Feminist Hermeneutic of Liberation and the three essays on ecology--are more explicitly theological in their approach. Given this methodological multiplicity, the collection as a whole is somewhat unwieldy. An epilogue highlighting key themes, underscoring how these disparate but sometimes overlapping essays (the two contributions on class are remarkably similar) build on one another or contribute to a common conversation and drawing conclusions based on the analysis presented would have added to the volume's value. Rather than requiring readers to synthesize this rather uneven body of data, the editors might have emphasized how A Liberating Spirit engages broader issues in the study of religion and reflected on the extent to which the book answers the myriad questions they pose at the outset: Is there evidence of a 'theology of liberation' that explains engagement in North America? …

In 2019, the #BoysDanceToo movement reacted in anger to controversial, misogynistic remarks made on the television program, Good Morning America. These reactions highlighted the challenges faced by men and boys in dance. Yet, previous studies have documented significant advantages for men in dance. In an analysis of the discourse used in online posts related to the #BoysDanceToo movement, I find that these broader structural gender inequalities are generally not examined. Responses also do not interrogate the antifemininity that fuels the stigma against boys and men who dance. Analysis suggests that this is due to an overreliance on the language of sex roles—which can mask the oppression of women (as a group) by men (as a group)—and the neglect of a relational understanding of gender. As a result, women are largely erased from a conversation about gender oppression.

Kenneth Arrow is a founder of the social choice theory as well as a main developer of modern theories of market economies. Moral obligations and social norms are at the core of Arrow's ethical considerations to understand and overcome his well-known impossibility theorem of preference aggregation. Interestingly, he thinks that moral obligations and social norms are very important to overcome failures of market economies. Also, he proposed some interaction between public policies and evolution of social norms. Here, we can find a consistent and systematic thinking of Arrow's ethical considerations, which might be overlooked in spite of its importance. We believe that Arrow has political philosophy (or a theory of justice), which is quite useful to understand recent developments of behavioral economics and theories of non-market economies. Arrow's thought is totally different from Amartya Sen and John Rawls, which are dominant in modern theories of justice. Arrow's approach can shed some new lights on the subject of social justice.

: Economics is a critical component of military operations and will continue to be so in the future. Understanding this is vital to successful military operations. The military requirement for understanding economics and its application in operations is outlined in both national strategy and doctrine. The military has means, motive, and opportunity for the application of economics in operations. Successful campaigns and achievement of the national strategic end state requires the integration of economics throughout all operations and across the levels of war. Military doctrine provides poor guidelines and limited reference for economic operations and concepts. Military doctrine does not agree on economics, the few definitions published limit usefulness as a guide for operations. The definitions also fail to facilitate common understanding across levels of war and the spectrum of conflict. Commanders at all levels must understand basic economic theory and key concepts to effectively execute counterinsurgency and stability operations. The monograph recommends using Developmental Economics as the framework for the operationalization of economics by the military. Developmental Economics is a theory of economics that grew from the failures of classical economics to effectively explain development in third-world nations. This must be the framework the military uses when planning and designing campaigns for both counterinsurgency and stability operations. Economics is not one of several lines of operation, but the overarching framework for the design of counterinsurgency and stability operations. Viewing development as freedom, described by Amartya Sen provides an improved foundation for military operations and a more complete campaign framework. Within these definitions and responsibilities, the military will find the links it needs to execute independent operations.

After the seminal 2001 paper written by George Akerlof and Rachel Kranton, the field of identity economics has increasingly developed. This paper presents a new approach to the definition of economic agents’ identity, sketching first the conditions required for an appropriate notion regarding the identity of economic agents. Next, it summarizes earlier views outlined by Akerlof and Kranton, Amartya Sen, Miriam Teschl and Alan Kirman, and John B. Davis. Finally, it introduces a phenomenological approach – following E. Husserl’s and K. Wojtyla’s contributions – combining ‘intentionality’, ‘position-takings’ and ‘habitualities’ as constitutive features of the experience of the acting personal self, to provide a satisfactory identity concept for economic agents.