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actions.” 30 
 Such ethical self-fashionings require individuals to know, master, and care for themselves, yet they cannot escape the constraints of discursive “regimes of truth” and flows of power in people’s interactions. Hence, for Foucault, we constitute ourselves as subjects in three intertwined ways

In: NAN NÜ

for Wen Shu (1595–1634) and Their Garden Residence Hanshan 49–83
 Sylvia Lee
 A Confucian Iconography of Cao E (Maiden Cao): Narrative Illustrations of a Female Deity in Late Imperial China 84–114
 Gilbert Chen
 Moral Masculinities: Ethical Self-fashionings of Professional Chinese Men in London 115

In: NAN NÜ

Erbolat’s emphasis on discipline and ethical self-fashioning in sports, I went into my discussions with Erbolat’s students thinking they shared similar sentiments. However, when I asked them why they played soccer, they did not mention the Prophet, the ethical benefits of soccer, or various imams

In: Central Asian Affairs

distinction: literature versus fiction. How does this distinction affect narrative’s capacity to shape ethical self-fashioning, especially in contexts where notions of truth are of central significance? To engage with Beauvoir’s focus on literature and embodied ethics also opens another vista of concerns

In: Journal of Islamic Ethics

Hird for sharing a draft version of his article, now published; see Derek Hird, “Moral Masculinities: Ethical Self-fashionings of Professional Chinese Men in London,” Nan Nű: Men, Women and Gender in China 18.1 (2016): 115-47. Final thanks to Scott Pacey, Chun-yi Lee, Andrew Yip, and the three

In: NAN NÜ

, Jeff , Marina Blagojević , and Katherine Harrison , eds. 2013 . Rethinking Transnational Men: Beyond, between and within Nations . New York : Routledge . Hird , Derek . 2016 . “Moral Masculinities: Ethical Self-fashionings of Professional Chinese Men in London.” Nan Nü 18 ( 1

In: Journal of Chinese Overseas

working on themselves. In her ethnography of Finnish humanitarianism, Liisa Malkki suggests that such care for others is a kind of ethical self-fashioning too, a way of living in the world that gives the do-gooder a sense of social connection and a feeling of being part of something bigger—indeed, a

In: Public Anthropologist

Masculinities and the Game of Weiqi in China ( Marc L. Moskowitz), 20:364-366. HIRD, DEREK, Review of: Masculinities in Chinese History (Bret Hinsch), 16:376-380. HIRD, DEREK, “Moral Masculinities: Ethical Self-fashionings of Professional Chinese Men in London,” 18:115-147. HO, CLARA WING-CHUNG, “Toward a

In: NAN NÜ

completely out of bounds in Egypt.’ 5 Based on the narratives of second generation secular Maghrebi Muslim women in Belgium, Fadil (2011: 102) makes a similar argument about how the practice of unveiling ‘can figure as a bodily practice that is intimately tied to the process of ethical self-fashioning

In: Sociology of Islam

exchange made possible by ritual and religious language. The element of ethical self-fashioning that is a key theme in discourses of piety among Mauritian Muslims is, however, not just the outcome of such ritual and linguistic practices, but also feeds into a Mauritian discourse of nation-building in which

In: Journal of Muslims in Europe