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This thesis addresses general questions about the relationship between the making of gender, the politics of national and ethnic identities, local - global articulations and the process of cultural transformation amongst Muslim Tausug and Sama communities in Sulu, the Southern Philippines. Specifically, I am concerned with the meaning, and experience, of the bantut, transvestite / transgender, homosexual men in Sulu. There is a long tradition of transvestism and transgendering in island Southeast Asia, where transvestites were considered to be sacred personages, ritual healers and/or, as in Sulu, accomplished singers and dancers who performed at various celebrations and rites of passage: embodiments of, and mediatory figures for, ancestral unity and potency. More recently, however, transvestites have emerged as the creative producers of an image of beauty defined in terms of an imagined global American otherness. This thesis is an attempt to understand and explain this phenomenon. In particular, I explore the relation between the collective endowment of the bantut as the purveyors of beauty, and their symbolic valorisation as impotent men and unreproductive/defiling women: those who are seen to have been overexposed to and transformed by a potent otherness. What is ultimately at stake, I argue, (and what is being asserted through the symbolic circumscription of the bantut) is local persons' autonomy over the process and consequences of cultural and political transformation in the face of the exclusionary violence of state enforced assimilation. However, the thesis is also concerned with the expressed transgenderal projects of the bantut themselves, a project which is variously about status and gender transformation, the elation and pleasure they experience in the production and performance of beauty, and the attempt to overcome the prejudice of the local populace, whilst establishing relationships that are based on mutuality and shared respect. What this thesis demonstrates is that there is nothing ambiguous about ambiguity, sexual or otherwise. Rather, it is the specific product or effect of different historical relations of power and resistance through which various cultural subjects are created and re-create themselves.

Group-based interventions are fast gaining traction in developing countries, often bolstering existing government service delivery systems. Such groups provide development programs with a means of extending their reach to households and individuals that might otherwise not seek public goods and services. However, the very reliance on the notion of "community" in these programs can constrain participation to those with a shared identity. In India, shared caste identity remains a central, and often controversial, element in many community-based programs. We explore the salience of caste identity with a field experiment conducted among women's self-help groups in an eastern state of India. The experiment focused on the provision of information on nutrition, diet, and kitchen gardens. Specifically, we test the interplay between (a) the provision of information to self-help groups and (b) the caste identity of the information provider relative to the group's caste identity, to assess what matters more –the message or the messenger. We randomize two treatments – an information treatment and ahomophily treatment – and measure the effect of these treatments on two outcomes: group members'willingness to contribute to a group-owned club good (a collectively managed kitchen garden), andindividual members' retention of the information they received. We find that (1) information is veryimportant, (2) homophily, or shared caste identity with the information provider, is not that important,but (3) higher-caste information providers elicit greater willingness to contribute. These findings haveseveral implications for the design of public programs that rely on community-based organizations andagents as implementing partners and may thus be susceptible to identity issues, such as the exclusionof lower castes from certain occupations, public spaces or public goods. ; Non-PR ; IFPRI1; 1 Fostering Climate-Resilient and Sustainable Food Supply; 2 Promoting Healthy Diets and Nutrition for all; 5 Strengthening Institutions and Governance; G Cross-cutting gender theme; Women Improving Nutrition through Group-based Strategies (WINGS) ; EPTD; PHND

Preliminary Material -- Introduction -- Local Identities of Space and Place -- The Blessed Home -- Yining's Mehelle as Suburban Periphery -- Desettling the Land -- Gender and the Life Cycle -- Gleaming Eyes, Evil Eyes -- At Play in the Mehelle -- Marriage, Mistresses, and Masculinity -- The Pretty Olturash -- "Women have hair, men have nicknames" -- Markets and Merchants on the Silk Road -- Merchants and Markets in the Mehelle -- Yining's Border Trade -- Islam in the Mehelle -- The False Hajim and the Bad Meshrep -- The Hungry Guest -- Epilogue -- Glossary -- Notes -- Works Cited -- Index -- Harvard East Asian Monographs.

This article contributes to the burgeoning literatures on the sociology of diagnosis and transgender studies by examining the relationship between diagnostic processes and the legitimation of gender identity—the medicalization of transgender people. In order for trans-identified people to access medical and surgical services, they must submit to a complex mental health diagnostic process that relies on criteria set by the American Psychiatric Association and the World Professional Association of Transgender Health (WPATH). By focusing on provider experiences of using the Gender Identity Disorder (GID) diagnosis in the Diagnostic Statistical Manual of Mental Health Disorders, Fourth edition, text revision (DSM-IV-TR) to meet the requirements of WPATH's Standards of Care (SOC-6), we show that diagnostic processes can both support and inhibit a transpatient's abilities to access services. Participants reveal how deeply held cultural views pertaining to gender, mental health, and patient competency are entrenched in diagnostic categories. While the new DSM-5 has relabeled GID as Gender Dysphoria and the SOC-7 has somewhat lessened the requirements for accessing hormone treatments, our data suggest that these changes will not be enough to alter the underlying structure of social control and power that diagnostic categories have over transpeople and their providers.

In the process of shifting far-right ideas from the fringes to the centre of the political spectrum, the alt-right has infiltrated online spaces to mainstream extremist ideas. As part of this process, female alt-right influencers have emerged within various popular social media platforms and fringe outlets, seeking to build credibility for the movement with new audiences. Contrary to previous assumptions about women as harmless adherents of far-right ideology, alt-right women are emerging as "organic intellectuals", influential in the formation of everyday beliefs and principles in congruence with the tenets of far-right ideology. Their narratives strategically weave far-right ideological discourses, such as the imminent crisis of white identity, with topical matters on lifestyle and well-being. This article examines the rhetoric of online influencers as they shape an ideological space which is contributing to the normalization or mainstreaming of far-right ideas. In doing so, it addresses two questions: How do alt-right female influencers narrate a far-right identity? How do they mainstream white supremacist ideas online? Drawing on new empirical material from a series of far-right podcasts, this article demonstrates that alt-right women strategically construct a "liberated" female identity rooted in femininity, traditionalism and gender complementarity, and problematize feminism and women's emancipation as constitutive of the crisis facing the white race. It further identifies the presence of an elaborate cultural narrative around white victimhood which alt-right influencers use to mainstream their ideology. To counter the perpetuation of far-right ideas in society, women's participation in shaping far-right ideology should not remain unaddressed. This article sheds some light on how a small but highly visible group of influencers are actively working to promote a dangerous far-right ideology.

While attention to the provocative composer Maria de Baratta has increased in the past few years, mysteries about her past remain. Solutions inferred from available data remain uncertain. However, uncertainty itself, and the attendant multiple possibilities, are academically and scientifically supported by quantum theory, postcolonial and new materialist feminisms, ritual technologies like those depicted in de Baratta's balletNahualismo, and known practices of some of the most vaunted artists of our time. Together, these disciplines bring understanding of Maria de Baratta and her ballet into a more multi-dimensional, thus more complete perspective. Paradoxes and quirks in her expressions of the indigenous culture of El Salvador (of which she was a descendant) emerge more as strategic preservation than appropriation.

Objective. Research on immigrant women's economic and cultural adaptation has increasingly come to the fore of immigration research, yet relatively little remains known about their engagement in the political arena. This study examines this question among Arab Muslims, a group who has been at the center of much public debate but little scholarly discourse. Methods. Using nationally representative data on Arab Muslims, this study examines gender differences in political consciousness and activity and assesses the degree to which different dimensions of religious identity contribute to differences in men's and women's attitudes and behaviors. Results. Both women and men have high levels of political engagement, in part reflecting their relatively affluent socioeconomic positions. Men are slightly more involved than women, and this is explained by their greater participation in religious activities and higher levels of political religiosity. In contrast, subjective dimensions of religiosity—or being a devout Muslim—have no effect on political engagement. Conclusions. Overall, there are few gender differences in Arab Muslim political engagement, suggesting that collective identity based on ethnicity and religion is more salient for the political mobilization of this group. Further, religion is not uniformly associated with political activity, varying by gender and the dimension of religious identity in question, suggesting that future research needs to focus on how different facets of religion influence U.S. political involvement.

Cover -- Contents -- List of Contributors -- 1 Introduction: The Politics of Inclusion and Empowerment - Gender, Class and Citizenship -- 2 Situated Knowledge and Democratic Discussions -- 3 Identity Politics: Have We Now Had Enough? -- 4 Deliberative Democracy and Civil Society - An Expansion of Jürgen Habermas's Understanding of Civil Society -- 5 Globalisation, Democracy and Participation - The Dilemmas of the Danish Citizenship Model -- 6 The Danish Gender Model: Between Movement Politics and Representative Politics -- 7 Gendered Citizenship: A Model for European Citizenship? Considerations against the German Background -- 8 A Politics of Recognition and Respect: Involving People with Experience of Poverty in Decision- Making that Affects their Lives -- 9 Exclusion, Inclusion and Empowerment: Community Empowerment? Reflecting on the Lessons of Strategies to Promote Empowerment -- 10 Redefining Citizenship: Community, Civil Society and Adult Learning -- 11 Welfare, Gender and Political Agency: Comparing Strategies in the UK and Denmark -- 12 The Politics of Marginal Space -- 13 Social Polarisation and Urban Democratic Governance -- Name Index -- Subject Index.

My first course in women's studies was Gloria Anzaldua's 'Women of Color in the U.S.' I took the course with a group of women with whom I shared a house in Santa Cruz. We were Chicana and Filipina, all of us activists in MEChA (Movimiento Estudiantil Chicano de Aztlan) and APISA (Asian/Pacific Island Student Association). That spring quarter, we worked our way through Anzaldua's recently published Borderlands/La Frontera: The New Mestiza while also reading essays by Audre Lorde, Norma Alarcon, Janice Mirikitani, and Chela Sandoval. We read lesbian erotica by Azucena Coronel and listened to Cherrie Moraga read poetry. Along with my housemates and activist friends, I spent the quarter reading and talking and learning about how to think more deeply about questions of gender, race, and sexuality and about how these categories helped to shape my personal, intellectual, and political identity. Adapted from the source document.

Proof of identity is vital in modern society. Individuals need identity documents to participate in many aspects of civil, political, and economic life. These include obtaining a job in the formal sector, opening a bank account, borrowing from a financial institution, and owning a property or a business in addition to traveling, voting, and gaining access to health and social welfare services. For women and girls, legal identity is a stepping stone to empowerment, agency, and freedom of movement. Hence, it is a vital enabler of Sustainable Development Goal (SDG). Achieve gender equality and empower all women and girls. However, many women and girls do not have access to legal identity. Globally, it is estimated that 1 billion people are unable to prove their identity, and millions more have forms of identification that cannot be reliably verified or authenticated (World Bank 2015). This paper explores how gender-based legal differences and nationality laws limit women's ability to obtain identification for themselves, their children, and, in the case of nationality laws, their spouses too. It brings together data and analysis produced by agencies working on legal barriers that pertain to their mandates, for example, the United Nations Children's Fund (UNICEF) on birth registration, the United Nations High Commissioner for Refugees (UNHCR) on statelessness, and the evidence produced by the World Bank Group's Women, Business and the Law and other legal sources. Its aim is to provide a comprehensive overview of the extent of gender-based legal barriers against women to ID and what is known about their impact on women, children, and excluded groups.

The study attempts to understand the complexities of identification in situations when broader organizational and institutional discourses actively challenge the skills and expertise of organizational members who are minorities, arguing that a lens of sustainability allows greater understanding of the ongoing processes at stake, rather than achieving a static outcome. By studying international female graduate engineering students, the paper examines the intersections of gender and foreignness which lie at the root of the nature of identification with the engineering profession. Analysis of data from interviews and focus groups involving 49 participants reveals that the members face barriers which create tensions regarding linkages with the organization and the broader engineering profession, which in turn threaten their engineering identities. Additional analysis shows that the members communicatively reconfirm and recombine their identities, drawing from alternate non-organizational resources which help the members sustain themselves in the organization. The findings extend our understanding of organizational identity, capitalizing on member identification and diversity through the mobilization and utilization of organizational and non-organizational resources in the organizations.

Abstract
This article discusses recent finds in the Angelica Garnett Gift of 8000 previously unseen works of art by Bloomsbury artists Vanessa Bell and Duncan Grant, donated to The Charleston Trust in 2008. The Charleston Trust cares for Charleston House, the Sussex home of Bell and Grant, and the collection of their and their contemporaries' artworks. The Angelica Garnett Gift has emphasized the overlooked importance of dress to the work and lives of Bell and Grant and calls for more attention on the sartorials of Bloomsbury. This article aims to spark discussion in this understudied field, focusing on two examples found in the Gift, which reinterpret and reclaim the Victorian styles of the top hat and the fan to express possibilities of modern identity. These works interrogate how dress can negotiate experiences of both gender and modernity while also revealing understudied artistic and design processes, for Duncan Grant with the Omega Workshops and Vanessa Bell later in life. The style of the Bloomsbury Group continues to inspire designers today who find their modernist dress equally suitable to express the contemporary moment.