Transgender people are increasingly tolerated, and sometimes even actively celebrated, within contemporary Western popular culture. However, despite the broader political movement against gender-based discrimination, transgender people’s participation in élite sport remains contentious. Although American transgender professional tennis player Renee Richards drew attention to transgender athletes as early as the mid-1970s, even major sports organizations such as the International Olympic Committee (IOC) struggle to formulate fair and consistent gender policies. This article discusses the specific case of transgender players in men’s netball in New Zealand, a somewhat uniquely gendered sport, as a means of understanding emerging issues surrounding transgender athletes’ participation in sport more broadly.
The national school uniform remained a requirement for all primary and secondary school students in Malaysia since its first introduction by the British missionaries in the nineteenth century. Although it is commonly thought that wearing uniforms improve cohesion among students, little research has been done to investigate the perception of national school uniforms and perceived cohesion among Malaysian students. The aim of the current study is to explore the experiences of former students, teachers and school counselors in relation to Malaysia's national school uniform policy, their influence on student life, and their relationship to school and national cohesion. Three studies were conducted. In Study 1, Malaysian secondary school graduates (N = 192) completed a self-report questionnaire with close and open-ended questions. In Study 2 and study 3, secondary school teachers (N = 10) and school counselors (N = 6) participated in semi-structured interviews, respectively. Although students felt the uniforms were unattractive, they had neutral to somewhat positive feelings about them overall. They did not report greater school cohesion or national identity related to uniforms but did report that uniforms lessened the importance of socioeconomic and other differences. Teachers and counselors reported similar views; they did not perceive much influence on national or school identity but did see advantages in terms of discipline and the lessening of student inequality. Generally, teachers and counselors were in favor of school uniforms but some suggested that uniform designs could be more culturally inclusive, particularly in regard to Muslim and non-Muslim students. Limitations of using non-representative sampling and future direction for Malaysian school uniforms were discussed. This study highlights the important characteristics that should be taken into consideration by educators and policymakers for future improvement of the national school uniform policy in Malaysia.
In this article I examine whether justice in New Zealand is better served through the provision of gender-inclusive or gender-segregated men's netball competitions (where netball began as a late 19th century women's version of basketball). While the New Zealand Men's Netball Association (henceforth called the 'men's association') was initially established in 1984 under an inclusive ethos rooted in Māori community-based and fa'afafine 1 -based competitions, by the end of that most overtly transgender and fa'afafine players were excluded so as to boost the association's heterosexist credentials. This process culminated in 2004 when the men's association was replaced by the New Zealand Men's and Mixed Netball Association (henceforth called the 'mixed association'). While in principle medically verified postoperative transgender women may now play in mixed-gender leagues, virtually none do. Furthermore, anyone who foregoes such treatment -including fa'afafine -must dress as a man in order to play. If it is the coercion that makes coercive gender segregation problematic then perhaps justice would be best served if men's netball was a gender-neutral activity. This seems consistent with the gendered history of both netball and men's netball in New Zealand.There are five parts to this article. In the first, A girls' game, I describe netball as a form of women's basketball and explain how men's exclusion from netball administration during the 1920s and 1930s was a response to concerns about men 'taking over'. In the following three parts I discuss men's netball institutions and institutional relationships. In The origins of men's netball I describe the emergence of men's netball as a transgender-and fa'afafine-centric social space. In Men's netball as 'mainstream' sport I critique the association's subsequent homogenisation. In Men's netball and Netball New Zealand, I discuss the men's association's relationships with netball's national governing body. Finally, in the Discussion I bring the preceding arguments together around the central research question and a range of views relating to gender and social justice in sport.
Abstracte article examines jihad within what is loosely referred to as "the Western imagination." rough the analysis of both popular stereotypes and the broader historical context of religious antagonism and (neo)colonialism, the paper discusses both contemporary political rhetoric and a pair of liberal post September-11 political cartoons. While European and North American political leaders have often stereotyped Muslims in order to justify various "axis of evil" bandwagons and further political and economic interests throughout the Islamic Crescent, I argue here that the liberal media's critiques also often rely on fallacious embodied stereotypes. e pervasiveness of such representations has important implications for the lived realities and human rights of both Muslims and non-Muslims globally because these stereotypes mask Muslim's legitimate concerns regarding (neo)colonialism and because of the human rights abuses that result from Islamophobia.
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