MORNING BANTER
Most people could not handle being around me & my wife due to our ruthless banter. In my wife, I found my match. At 1st glance, my wife seems like a sweet choir girl who reads the bible all day, but she can play the dozens w/the best of them & takes no prisoners.
More from Dr. Alexander Hamilton | Alter Ego: AHAM
More from For later read
Hi @EdinburghUni @EHRC @EHRCChair @KishwerFalkner @RJHilsenrath @trussliz @GEOgovuk
The DIVERSITY INFORMATION section in yr job application mentions 'legal equality duties'. You then ask "What is your gender identity?" with options
Female
Male
Non-binary
Not-listed
Other
1/13
'Gender identity' is not a protected characteristic under the Equality Act 2010 and is not defined in the Act.
https://t.co/qisFhCiV1u
2/13
Sex is the protected characteristic and the only two possible options for sex are 'Female' and 'Male' as defined in the Act and consistent with biology - 'non-binary' and 'other' are not valid options.
https://t.co/CEJ0gkr6nF
'Gender identity' is not a synonym for sex.
3/13
You then ask "Does your gender identity match your sex registered at birth?"
4/13
Again, 'gender identity' is not a protected characteristic under the Equality Act 2010 and is not defined in the Act.
https://t.co/qisFhCiV1u
5/13
The DIVERSITY INFORMATION section in yr job application mentions 'legal equality duties'. You then ask "What is your gender identity?" with options
Female
Male
Non-binary
Not-listed
Other
1/13

'Gender identity' is not a protected characteristic under the Equality Act 2010 and is not defined in the Act.
https://t.co/qisFhCiV1u
2/13

Sex is the protected characteristic and the only two possible options for sex are 'Female' and 'Male' as defined in the Act and consistent with biology - 'non-binary' and 'other' are not valid options.
https://t.co/CEJ0gkr6nF
'Gender identity' is not a synonym for sex.
3/13

You then ask "Does your gender identity match your sex registered at birth?"
4/13

Again, 'gender identity' is not a protected characteristic under the Equality Act 2010 and is not defined in the Act.
https://t.co/qisFhCiV1u
5/13

Excited we finally have a draft of this paper, which attempts to provide a 'unifying theory' of the long economic divergence between the Middle East & Western Europe
As we see it, there are 3 recent theories that hit on important aspects of the divergence...
1/
One set of theories focus on the legitimating power of Islam (Rubin, @prof_ahmetkuru, Platteau). This gave religious clerics greater power, which pulled political resources away form those encouraging economic development
But these theories leave some questions unanswered...
2/
Religious legitimacy is only effective if people
care what religious authorities dictate. Given the economic consequences, why do people remain religious, and thereby render religious legitimacy effective? Is religiosity a cause or a consequence of institutional arrangements?
3/
Another set of theories focus on the religious proscriptions of Islam, particular those associated with Islamic law (@timurkuran). These laws were appropriate for the setting they formed but had unforeseeable consequences and failed to change as economic circumstances changed
4/
There are unaddressed questions here, too
Muslim rulers must have understood that Islamic law carried proscriptions that hampered economic development. Why, then, did they continue to use Islamic institutions (like courts) that promoted inefficiencies?
5/
As we see it, there are 3 recent theories that hit on important aspects of the divergence...
1/
New CEPR Discussion Paper - DP15802
— CEPR (@cepr_org) February 14, 2021
Culture, Institutions & the Long Divergence@albertobisin @nyuniversity, Jared Rubin @jaredcrubin @ChapmanU, Avner Seror @SerorAvner @amseaixmars @univamu, Thierry Verdier @PSEinfohttps://t.co/lhs6AJb7jE#CEPR_DE, #CEPR_EH, #CEPR_ITRE pic.twitter.com/FtMzAELljJ
One set of theories focus on the legitimating power of Islam (Rubin, @prof_ahmetkuru, Platteau). This gave religious clerics greater power, which pulled political resources away form those encouraging economic development
But these theories leave some questions unanswered...
2/
Religious legitimacy is only effective if people
care what religious authorities dictate. Given the economic consequences, why do people remain religious, and thereby render religious legitimacy effective? Is religiosity a cause or a consequence of institutional arrangements?
3/
Another set of theories focus on the religious proscriptions of Islam, particular those associated with Islamic law (@timurkuran). These laws were appropriate for the setting they formed but had unforeseeable consequences and failed to change as economic circumstances changed
4/
There are unaddressed questions here, too
Muslim rulers must have understood that Islamic law carried proscriptions that hampered economic development. Why, then, did they continue to use Islamic institutions (like courts) that promoted inefficiencies?
5/