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Based on qualitative data from a large study exploring Muslim experiences in the workplace, this chapter explains how Muslim dress standards inform identity and are influenced by US cultural ideals about self-presentation and perceived anti-Muslim hostility. Theoretical sampling was used to find 25 men and 59 women, 32 of whom are veiled. These individuals worked at major corporations as numerical minorities or held professions where they encountered non-Muslims regularly. Informed by theories of orientalism and social identity, findings examine hegemonic representations of organizational power and describe how men could employ masculine practices to navigate anti-Muslim discourse and foster a sense of belonging at work. Within immigrant-centered workplaces, women face cultural backlash for appropriating Western styles deemed immodest. While working outside their community, women who wore hijabs emphasized their femininity through softer colors, makeup, or “unpinning” their veil to offset the visceral reaction to their hijab. Thus, adapting to workplace dress expectations is structured by intersections of gender, religion, and workplace location. This chapter illustrates how Muslim dress strategies indirectly reflect how Western standards of dress, behavior, and self-expression determine qualifications and approachability within workplace structures, marginalizing Muslims and reproducing racial and gender hierarchies.

In conducting acquisitions, acquirers often hire financial advisors as independent third parties and ask for their endorsement, aiming to assuage their shareholders’ concerns. The market for financial advisors is status-based as acquirers seek higher-status advisors (rather than lower-status advisors) assuming that higher-status advisors can better discern good from poor acquisitions because they are more trustworthy and competent. The authors challenge such an assumption by suggesting that the status-based market for advisors may fail among middle-status advisors. Middle-status advisors experience strong competition from higher-status advisors in attracting and retaining clients. Such pressure incentivizes middle-status advisors to endorse even risky deals that are more likely to result in acquisition failure. In contrast, high-status advisors have little incentive to endorse risky deals; low-status advisors are overlooked by acquirers needing strong external endorsement. Based on 828 deals by US acquiring firms, the authors find advisors’ status and the acquisition premium their clients pay to have an inverted U-shaped relationship, suggesting that middle-status advisors have the greatest likelihood to endorse overvalued acquisition deals.

This chapter advances understandings of emotion work by examining how “doing gender” and “doing health” are implicated in the pursuit of emotional tranquility. The study examines the role of hair loss in women’s illness narratives of cancer using in-depth interviews with 16 white women in the US Northwest who vary in age, marital status, diagnoses, and treatments. The absence of women’s hair presents an appearance of illness that prevents them from doing femininity, which calls into question their health status because of Western beauty standards. To overcome this barrier, the women use emotion work to manage the effects of their appearance through necessarily co-occurring bodily, cognitive, and expressive strategies (Hochschild, 1979). The required emotion work during women’s hair loss makes explicit the symbolic linking of the healthy body with the feminine body through women’s head hair. Pursuing treatment for cancer is often seen as a “fight” or a “battle” against the disease and the bodily assaults of such treatments, including unwanted visible bodily changes. A substantial body of empirical work has established the complex web of social psychological problems associated with breasts and breast cancer, but less attention has been given to the side effect of hair loss that is common across cancer types and treatments.

Thus far, we have treated critical thinking descriptively and analytically in previous chapters. In this, the epilogue, as a closing chapter, we intend to consider critical thinking normatively – what it should be, ideally and holistically. We do this in four stages. First, recapitulating the essential concepts, theories, and paradigms of social welfare, social well-being, and social progress, we suggest that critical thinking should ultimately understand and further social progress and social well-being for all humanity. Second, we submit that the great wealth of corporate and free-market capitalism should – as spiritual capital – benefit all, especially the poor and the marginalized. Third, in order to realize the first two objectives, we posit that critical thinking should be repositioned as the art of aesthetic reasoning and aesthetic rationality such that, fourth, it is best realized within the framework of social mindfulness. We discuss major theories grounding these four parts and reflect on their managerial implications and propose future directions for critical thinking research and development.

The purpose of the chapter is to explain how boys learn to mask their expression of fears and emotions. The aim is to understand how boys internalize socially prescribed masculine traits, including masking of fear, certain emotional expressions and discomfort. The sample consisted of 20 parents, 30 school teachers and 50 boy students and 50 girl students between the ages of 11 and 14 from government-funded co-education schools in Delhi, India. School observation, focus group discussion, and interviews were used for data collection. The study found that gendered social norms are enforced on boys in the form of ‘boy codes’. These boy codes are so deep rooted in daily practices that they are considered as an essential ‘ideal male’ trait. Although the ‘ideal male image’ is presented as a uniform category among boys, the masking of fears and emotional expressions is not the same for all boys. Thus, many boys internalized the ideal male images in the form of hegemonic displays of masculinity, where they are focused on conforming to rigid masculine traits. However, through challenge, negotiation and renegotiation, many boys would like to conduct themselves according to their personal masculinity. There is a shift among some boys from the internalization of the traditional male image to giving meaning to personal experiences that deviate from the ideal male figure without the fear of being judged by society.

This review identifies low self-concept clarity (SCC) as a source of consumer vulnerabilities and explains how the uncertainty associated with low SCC leads to processes that result in materialistic behaviors and overspending, product dissatisfaction, and potential self-harm. Processes include uncertainty reduction efforts through symbolic self-completion and social comparison, responses to everyday self-concept threats that result in feelings of deficiency and reduced consumption constraints, and susceptibility to interpersonal and marketer influences. In addition, the negative association between SCC and materialism is explained, risk factors for low SCC are described, and the need for research to help low SCC consumers deal with their vulnerabilities is explored.

In this chapter, we draw on trans-informed theoretical frameworks to provide insights into gender justice and gender democratization in Early Childhood Education and Care (ECEC). Our purpose is to illuminate the systemic impact of cisgenderist and cissexist beliefs which refer to the legitimation of birth-assigned gender identity and what this means for embracing a critical project of gender expansiveness in the ECEC classroom. More broadly, we explicate how our engagement with trans studies informs a critique of existing debates about masculinities, boys and male teachers in the early years. We draw on the work of trans scholars in the first part of this chapter to ground an epistemological basis for our understanding of gender expansiveness and masculinities that challenges a cisnormative framing of gender justice in ECEC. In the second part, we draw specifically on scholars in the field who have been pivotal in elaborating what we understand to be gender expansive identities and what this means for thinking about gender justice in the early childhood classroom. In the third part, we reflect on the pedagogical implications of boyhood sissiness through a trans-informed lens and explicate its implications for understanding boys and masculinities in the early years. Finally, we draw on transgender studies-informed perspectives on masculinity which call for ‘de-essentializ[ing] masculinity as grounded in a cis-male body’ (Gottzén & Straube, 2016, p. 217) and explore their implications for re-envisioning masculinities as a gender-transformative project in ECEC.

In this chapter, we purport that “excessive entitlement” is directly linked to concepts of self/identity with the belief that how we come to regard self in relation to the Other is implicitly and explicitly taught. We view excessive entitlement as a manifestation of the privilege and infallibility of educators who take for granted the correctness of their actions. Through a critical examination of personal stories, theoretical literature, and common school practices, we create a collage of thoughts that highlight some of the complex factors that intersect with excessive entitlement, albeit considering what may be determined “excessive” and by whom.

We use a dialogic format, in this chapter, but do not engage in an actual duoethnography. We address the following questions: How does one (a) create an ethical habitus, constantly being aware of one's responsibility toward the Other, (b) reflexively and humbly practice self-accountability in a manner that recognizes one's positionality and status that is grounded in historical privileged, personal power dynamics, and systems of oppression, (c) develop dialogic ways of being in a neoliberal ethos of systemic accountability within prescriptive curricula, and (d) as teacher educators, assist students in understanding and practicing such dispositions.

We discuss how developing dialogic ways of being, treating others with respect, practicing humility in the face of other people, and learning to respect and build on difference disrupt excessive entitlement. We also explore complexities around the attempt to create “safe spaces” for students, given risks of self-deception and appropriation of students' meaning-making.