In response, narrative approaches to moral theory and practice have been put forth by a number of philosophers (especially those engaged in normative ethics and applied ethics, such as medical ethics), literary scholars, and psychologists, including Alasdair MacIntyre, Charles Taylor, Paul Ricoeur, Paul John Eakin, Hilde Lindemann Nelson, Margaret Urban Walker, Martha Nussbaum, Kathryn Montgomery Hunter, and Jerome Bruner, among others. Indeed, the philosopher Marya Schechtman has argued that narratives are not only essential to understanding what we do, but, indeed, to who we are by suggesting that only those who “weave stories of their lives” are, strictly speaking, persons. This is so, she suggests, because one’s narrative is precisely what constitutes—or, as she argues, characterizes— one’s personal identity (Schechtman 1996). Generally, narrative theorists take the personal story, or the first-person narrative, to not only be descriptively informative, but also normatively vital to connecting a particular life with the rest of a moral community (or communities), making the story, and the storyteller, both intelligible and open to normative analysis. In other words, theorists who use a narrative approach to ethics take the process of telling and hearing the stories of our lives to be doing something morally significant. For example, feminist philosopher Hilde Lindemann offers the following summary of some possible roles of stories in moral reasoning:
In 1956, President Gamal Abdel Nasser of Egypt initiated " state feminism ", which outlawed discrimination based on gender and granted women's suffrage, but also blocked political activism by feminist leaders.  During Sadat 's presidency, his wife, Jehan Sadat , publicly advocated further women's rights, though Egyptian policy and society began to move away from women's equality with the new Islamist movement and growing conservatism.  However, some activists proposed a new feminist movement, Islamic feminism , which argues for women's equality within an Islamic framework. 
The constructed “naturalness” of a world made up of two sexes, two genders, and heterosexual desire as the only legitimate desire has been continuously questioned and challenged by those marginalised by these norms. This forces us to ask some important questions: How is gender really understood and constructed in the world that we inhabit? How does it operate through the various socio-political-cultural structures around us? And, most crucially, how is it lived?
No Outlaws in the Gender Galaxy answers these questions with a research study that attempts to understand gender through the lives of queer persons assigned gender female at birth. The lived realities of the respondents, echoing in the book through their voices, help to interrogate gender as well as provide clues to how it can be envisioned or revisioned to be egalitarian.
This book explores how gender plays out in public and private institutions like the family, educational institutions, work and public spaces. Looking at each of these independently, it elaborates the specific ways in which binary gender norms are woven into each arena and it also explores the multiple ways in which interlocking systems of heteronormativity, casteism, class and ableism are enmeshed within patriarchy to create exclusion, marginalisation, pathologisation and violence. This book illustrates the multiplicity of ways in which people live gender and testifies that even if there are gender laws, in a just world there can be no gender outlaws.