Gender Work and Organization最新文献

This paper presents how a team of women researchers, with differing intersectional characteristics of race, family support, age, migration background, and career achievement, individually and (subsequently) collaboratively interpreted the career narratives of three white Western women migrant academics. Through auto-ethnographical accounts, we share how each of the researchers' intersectionalities shaped their respective initial interpretations. Moreover, through joint collaborative questioning and analysis of their individual perspectives, the process of their collaborative “doing” of feminist standpoint research uncovered unconscious privilege and power dynamics among the co-authors, leading to intense individual and collective reflexivity. A diverse intersectional research team facilitates a dynamic interplay between scholars' social locations and their evolving interpretations, moving beyond static understandings of standpoint. This underscores the bidirectional nature of knowledge production: Although social situatedness informs interpretation, engagement with diverse perspectives also reshapes scholars' own standpoints. Doing collaborative intersectional feminist standpoint research, therefore, leads to more comprehensive richer analysis where the power relations within a research team are also interrogated to spotlight inequality and exclusionary norms in academia. Drawing reflexively on our own diversity and intersectionalities can bring to light gender, motherhood, social class, ethnic, or racial marginalized positions and aid in understanding the othering process in career progression within academia. This reflexive collaborative research process involves intensive identity work, which is both emotionally exhausting and enlightening, prompting a united position on the intersectional inequalities among female academic migrants and the need for systemic change that questions dominant power structures and advocates an intersectional-focused, inclusive, and broader evidence-based academy.

Business networks are known to be gendered. However, few studies have delved into precisely how gender relates to networking practices. This study focuses on the gendered symbolic practices used by men when they play golf for the purposes of business networking. The study involved participant observations of five men who worked as wealth managers and who used golf for networking with prospective clients. Analysis reveals how networking and cultural expressions of masculinity intersect. Specifically, we identify the discursive, embodied, and material symbolic practices used by the wealth managers to network with other men. The study shows how performances of “being a good bloke” and “being a good man to do business with” are symbolically related. We contribute to literature on how culturally embedded notions of masculinity are enacted in business contexts, especially business networking interactions.

In this study, we explore how women who are both mothers and entrepreneurs construct their subject position as mothers in the presence of dominant discourses. Based on multiple interviews with 15 participants, our findings indicate that women engage in doing and undoing motherhood. Although undoing one's motherhood is related to negotiating one's position vis-à-vis social norms and expectations, doing motherhood is related to the construction of new discourses. We illustrate how a norm-breaking motherhood discourse emerges through processes of gender abating and coalescing. In this discourse, child-rearing is not a woman's primary responsibility but is shared between the parents, and the public and private spheres—work and family—coalesce. A good mother is constructed as an individual who can pursue her passions and realize her dreams and who focuses on her relationship with her child through her work as an entrepreneur while mastering desirable attitudes and values in life. We also find that entrepreneurship can be a vehicle for escaping normative assumptions about motherhood and crafting one's “project of the self.”

Are all whistleblowers able to raise disclosures effectively and safely? Or do some workers encounter unfair disadvantage because of who they are? Thus far, the concepts we use in whistleblowing scholarship fail to capture whether and how a whistleblower's gender, race, class, or ethnicity might shape their experience of disclosure. We address this discrepancy by interrogating how a specific social category, gender, intersects with whistleblowing. Our analysis yields a new conceptual framing: disclosure injustice. Disclosure injustice comprises, first, the variability in how different whistleblowers are perceived as credible and thus their testimony is taken into account (whistleblower testimony justice) and second, how structural arrangements support or otherwise people of different social categories coming forward (whistleblower structural justice). Viewing whistleblowing as a scene of potential disclosure injustice challenges extant assumptions that whistleblowing is, more-or-less, a universal experience. Contributions for research include, first, disclosure injustice offering a dual approach, testimonial and structural, that shows how whistleblowing is unevenly accessible depending on one's social category. Second, collective shields are shown to provide salience to speakers who are otherwise vulnerable to reprisal. They work precisely because they hedge against the credibility and support deficits that accompany the experience of whistleblowing. At its core, workplace whistleblowing is the act of speaking “truth to power” to challenge an oppressive status quo. Workers of all description must have equal capacity to engage.

Feminist scholarship has long been committed to advancing justice, challenging systemic inequalities, amplifying the voices of women and other marginalized groups, and fostering global solidarity. However, the ongoing genocide in Palestine exposes a troubling silence within the field, revealing a deeper systemic failure to confront colonial violence (see also, Aldossari 2025; Ajour 2025; Jabiri 2025).¹ This silence is not merely the absence of speech; it represents an active political stance that legitimizes oppression and undermines feminism's foundational commitments to justice. It is a form of complicity that has tangible, gendered consequences, including reproductive harm and systemic dehumanization, as we elaborate here. We argue that the silence of feminist scholarship on Palestine constitutes a profound ethical and intellectual failure, and we call for an active engagement in decolonial praxis to realign feminist work with the principles of justice, solidarity, and resistance against all forms of systemic violence.

This paper maintains that feminist silence on Palestine is not an isolated disregard but a reflection of broader ideological and institutional complicity within Western academia in general, and Western feminist scholarship in particular. Building on Spivak (1988), Jabiri (2024) argues that such silence functions as a form of settler-colonial epistemic violence—deliberately erasing Palestinian narratives, legitimizing colonial structures, and causing both symbolic and material harm. By failing to confront Israeli settler colonialism and the systemic violence inflicted upon Palestinians, Western feminism inadvertently sustains colonial oppression. This silence reinforces a “colonial common sense”—a framework that normalizes settler-colonial narratives and marginalizes Palestinian resistance within feminist discourse.

The article further explores how this feminist silence is embedded within broader institutional complicity, particularly within Western academic institutions. Universities invest in companies tied to the Israeli military and suppress pro-Palestinian activism under the guise of academic neutrality or Equality, Diversity and Inclusion (EDI) policies. These actions demonstrate that feminist silence is not merely an individual failing but part of a systemic alignment with colonial power structures. This paper calls for a reinvigorated decolonial feminist praxis that confronts these systemic failures head-on. It argues for concrete actions such as divestment from institutions supporting settler-colonialism, amplifying Palestinian voices, and resisting institutional repression. In contrast to the inaction of many feminist scholars, student movements—such as the Gaza Solidarity Encampments and the Boycott, Divestment, Sanctions (BDS) movement—offer powerful models of decolonial praxis. These movements bridge the gap between theory and

In this qualitative study, we investigate the lived experiences of 21 Black female police officers in England and Wales, with a focus on the intersectional impacts of race and gender on their professional journeys. By employing “tokenism” as a theoretical lens, we investigate the prevalence of a “concrete ceiling”—a set of explicit and implicit barriers that obstruct the career progression of Black female police officers. The participants' narratives illuminate a complex interplay of racial segregation, gender discrimination, and a patriarchal organizational culture. These factors collectively contribute to their feelings of isolation, marginalization, and limited opportunities for advancement. Our study reveals that Black female police officers often face tokenistic treatment, leading to heightened visibility, increased pressure, and a sense of being constantly under scrutiny. The findings challenge the notion of an egalitarian culture within the police organizations and highlight an urgent need for systemic change. By emphasizing the unique challenges faced by Black female police officers, this research contributes to a deeper understanding of the barriers to diversity and inclusion within the policing profession.

This paper develops a nuanced understanding of how educational attainment is associated with time allocation trends of Japanese men and women by examining the gendered division of labor in Japan between 1991 and 2016. The analysis reveals that while university-educated men and women led a slow shift toward greater equality in housework sharing during these years, overall traditional highly gendered patterns persisted. Husbands continued to spend considerably more time on paid work and wives took care of most housework and childcare. There is no evidence for convergence in paid work or childcare for any educational group. In childcare, both men and women across educational groups increased their time investment. Even in families where wives have university education and see themselves primarily as workers, I document only limited shift away from the traditional division of labor between 1991 and 2016. I conclude that the transformation of employment practices in addition to changes in individuals' beliefs and state work–family balance policies may be necessary for a more meaningful social change.