This study is a literary analysis of J. M. Barrie’s Peter and Wendy, which focuses on how Wendy and her mother are described and what actions and behaviors are applied to them. A clear gender difference is presented, where the female characters move in the domestic realms. The analytical approach is based upon Deborah Madsen’s description of socialist feminism as well as psychoanalytic feminism and Carol Gilligan’s idea of morality of responsibility complemented by Ann Alston’s description of family in the early twentieth century. Using these theories my study shows that the patriarchal gender norms of society are evident in every part of the novel.

The main objective of my thesis is showing how consumers who live in Stockholm County deal with the daily practice of halal food providing. I then analyse the main contradiction that emerges from my research, meaning the opposition between those who by ‘halal’ and those who do not. I propose an investigation of halal consumption or ‘non-consumption’ through the lens of economic processes, responsibility, (re)negotiation of food categories, gender roles, food morality, urban space and feedback systems. My aim is to demonstrate how ‘halal’ does not configure as a single category, but a group of categories which is intimately connected to the idea of the consumer to do ‘the right thing’. This ‘right thing’ is not necessarily following all the rules ‘according to the cook book’, but rather interpret the rules in order to ensure the welfare of the loved ones, economically, spiritually and physically. Besides, I will observe the other side of the coin, analysing the role of the food seller, who is included in the moral system which requires him to do the right thing too (not deceive the customer, be a good Muslim, ensure a good quality of the food, keep the prices low).

Metaethical constructivism approaches metaethical questions from the perspective of the nature of normativity; and it approaches questions about the nature of normativity from the perspective of agency. According to constructivism, normativity originates in the agent. The agent gives herself laws, and these laws are normative because the agent has given them to herself. Placing the agent as the source of normativity enables constructivism to answer metaphysical and epistemological questions about morality with ease. It also allows it to account for the relation between moral judgements and action. But placing the agent as the source of normativity raises two questions. First, if the laws that the agent issues to herself are normative because she issues them to herself, what are the standards of correctness of those laws? Second, if the agent is her own source of normativity, how can she accommodate the normative status of others? In this thesis I explore whether constructivism can answer those questions. In Chapter 1 I argue that the constructivist account of normativity is rich enough to answer the first question. From Chapter 2 onwards I argue that constructivism cannot answer the second question. I argue that its account of normativity requires that the agent does not accommodate the normative status of others.

Youth in Tonga occupy a particularly fraught social position due to their symbolic status as both the "purveyors of global modernity" and "the future of the nation and tradition." This precarious standing provides the basis for my analysis of the ways in which youth engage in the negotiation of moral frameworks in everyday life. I employ both sociocultural and linguistic anthropological methods and theory to examine how morality is construed across multiple domains of daily life, including language, aesthetic self-fashioning, and social action. Global modernity has brought significant changes in the kinds of goods available and lives imaginable by Tongans, but has also introduced considerable ambivalence about how Tongan culture and tradition can be reconciled with new opportunities. In particular, digital technologies and links with transnational organizations have begun to mediate gendered notions of what it means to be moral in the rapidly changing local context. In a society where strong relationships with kin are still one of the major institutions critical to the fulfillment of basic daily needs and to making extra-local connections for education or work, these changes have led to increasing concern about the maintenance of Tongan "tradition," including moral obligations to extended family. As new technologies, expanded fields of sexuality, and other enticements instill desires for different kinds of lives, the affective and material ties of generous, loving kin continue to keep youth rooted in traditional social networks. Throughout the negotiation of desires and obligations, youth work to present themselves as socially appropriate actors in their daily activities, while casting an eye to the larger global stage. This research stands on the premise that globalization must be understood as a set of processes operating on micro-levels of intimate social practices rather than viewing it as simply a collection of macro-scale economic or political forces. I argue that, as youth re-interpret the meanings of morality in light of global modernity, they subtly shift cultural understandings of emotional and epistemological frameworks as well, changing the balance of power relations between and within the local and global contexts.

No description available.

No description available.

No description available.

No description available.

No description available.

No description available.