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Even though an increasing number of British South Asian women have moved into paid employment over the years as a reflection of social and cultural mobility and change, their work‐family experiences are not widely reported. This paper examines the experiences of British South Asian full‐time managerial or professional women combining work and family life. A qualitative study based in the north‐west of England was conducted utilising semi‐structured interviews with 17 women. Five themes are discussed: cultural influences on domestic responsibilities; additional responsibilities and commitments to extended family and community members; work‐family priorities and “superwoman syndrome”; stereotypes of roles and responsibilities at work; and experiences of discrimination. Managerial or professional British South Asian women are subjected to the same cultural family commitments and expectations as other non‐professional British South Asian working women. Practical implications of the findings are related to managing diversity approaches and organisational culture change.

Networking is deemed important for women in careers. The purpose of this paper is to draw attention to the interaction of a specific networking practice with a religious practice and its implications on British Muslim women (BMw). The practice ‘happy hours’ is closely linked with drinking alcohol (Flores-Pereira et al., 2008), while alcohol consumption is forbidden in Islam.

A qualitative research approach was used to interview 37 participants who were in managerial or professional positions.

The findings demonstrate that the presence of alcohol in work-related socializing is a norm, making the practice of ‘happy hours’ invisible and legitimate (Acker, 2006), thereby contributing inadvertently to reinforcing inequality regimes in organizations. Furthermore, the interaction of contradictory religious beliefs/practices of individual employees and organizational practices presents challenges for Muslim women, who feel they have to participate in happy hours as a networking practice in order to progress in careers. While it involves emotional effort, as they persuade themselves to join in activities where alcohol is being served, it paradoxically results in feelings of exclusion and marginalization within the group, as they do not drink alcohol.

This paper focuses on the micro/individual level of analysis, singling out the Muslim female voice while positioning ‘happy hours’ as a ‘networking practice’. It also contributes to the underexplored area of the role of religion and individual behaviour in organizations (Tracey, 2012).

Intersectional scholarship on work and organizations while focusing on subjectivities and intersections largely overlooks the systemic dynamics of power (Rodriguez et al., 2016). One of the systemic dynamics of power is organizational practice (Acker, 2006). Intersectionality research on minority ethnic women pays relatively less attention to the role of organizational practices in career progression. The purpose of this paper is to draw attention to the interaction of intersectional identities of second-generation British Pakistani women managers and professionals with organizational practices and norms, and the resulting challenges and career implications.

A qualitative research approach was used with interviews of 37 participants who were in managerial or professional positions.

The research finds a resilience of discrimination because of expectations of compliance with dominant workplace cultures. This expectation presents challenges for minority ethnic women managers. The paper reveals that the intersectionality of gender, ethnicity and religion clashes specifically, with organizational expectations of being male, of being white, and of work-related socializing, which may adversely affect career progression. Organizations, thus, may feed into minority ethnic women managers’ inability to fit in and merge by implicitly demanding compliance or fitting in. These findings carry implications for HRM policies and practices.

Advancing intersectionality scholarship, the research finds the disadvantage caused by the intersection of gender, ethnicity and religion (intersectional identities) continues to be reproduced because of particular organizational demand and expectations and the non-compliance of minority ethnic women managers to merge and fit in. In other words, organizations implicitly demanding fitting in, and the inability to fit in and merge by minority ethnic women managers, hampers their careers.

The purpose of this paper is to make a case for empirical research for British Pakistani managerial and professional women, a group who have remained invisible in organization studies; to give voice to their experiences, to highlight the issues and challenges they are facing as women who have careers, their perceptions of what they are and how they have reached where they are and where do they think they would be going while taking an all‐inclusive view of the historical/social/culture/religious context.

The paper undertakes a comprehensive re‐examination of the intersectional approach. An approach of gender with ethnicity and with religion and nationality or diaspora is suggested, in order to capture identities and focuses on relationship between gender and other categories of difference, in particular gender.

A review of race/ethnicity in organization studies in the UK reveals the homogenizing of ethnicities and a gap, as there is a lack of focused research on a large ethnic group in the United Kingdom. The paper then argues for intersectionality as being the most valid method as a means of analysis of a complex phenomenon, as it bridges partly the theoretical gap between critical theory and liberalism or deconstructionist tradition.

Empirical research on this marginalized group of women will highlight the structures and systems that are created and maintained. These may be self‐created and self‐perpetuated, but unless and until voice has been given to their experiences they will remain unknown.

Provides a review of the position of women in management in a number of countries. Describes how in almost all countries, management positions are dominated by men. Concludes that, although many similarities were found in women’s work experience across cultures, cultural factors accounted for the unique experiences of women in a given country.

The monograph argues that American racism has two colours (white and black), not one; and that each racism dresses itself not in one clothing, but in four: (1) “Minimal” negative, when one race considers another race inferior to itself in degree, but not in nature; (2) “Maximal” negative, when one race regards another as inherently inferior; (3) “Minimal” positive, when one race elevates another race to a superior status in degree, but not in nature; and (4) “Maximal” positive, when one race believes that the other race is genetically superior. The monograph maintains that the needs of capitalism created black slavery; that black slavery produced white racism as a justification for black slavery; and that black racism is a backlash of white racism. The monograph concludes that the abolition of black slavery and the civil rights movement destroyed the social and political ground for white and black racism, while the modern development of capitalism is demolishing their economic and intellectual ground.

Foodbank use in the UK is rising but, despite high levels of poverty, Pakistani women are less likely to use food banks than white British women. The purpose of this paper is to understand the lived experience of food in the context of poverty amongst Pakistani and white British women in Bradford, including perspectives on food aid.

A total of 16 Pakistani and white British women, recruited through community initiatives, participated in three focus groups (one interview was also held as a consequence of recruitment difficulties). Each group met for two hours aided by a moderator and professional interpreter. The transcripts were analysed thematically using a three-stage process.

Women in low-income households employed dual strategies to reconcile caring responsibilities and financial obligations: the first sought to make ends meet within household income; the second looked to outside sources of support. There was a reported near absence of food insecurity amongst Pakistani women which could be attributed to support from social/familial networks, resource management within the household, and cultural and religious frameworks. A minority of participants and no Pakistani respondents accessed charitable food aid. There were three reasons for the non-use of food aid: it was not required because of resource management strategies within the household and assistance from familial/social networks; it was avoided out of shame; and knowledge about its existence was poor.

This case study is the first examination of varying experiences of food insecurity amongst UK white British and Pakistani women. Whilst the sample size is small, it presents new evidence on perceptions of food insecurity amongst Pakistani households and on why households of varying ethnicities do not use food aid.

The purpose of this study is two-fold: classifying non-Muslim halal fashion buyers by applying quantitative techniques and identifying the persuading determinants of the non-Muslim women’ halal fashion buying behaviour (HFBB).

By adapting items from prior studies, a structured questionnaire was developed and distributed face-to-face to various Muslim fashion stores in Malaysia. After a one-month effort, 221 responses were obtained from non-Muslim consumers by using convenience sampling. Next, a clustering analysis was used to classify them from a contrasting perspective. Finally, regression and Andrew F. Hayes’s process procedures were applied to examine the three independent variables’ effect and the moderating variables.

The results revealed the characteristic behaviour of the non-Muslim women explicitly, which is related to their halal fashion purchasing decision. Based on the ANOVA results, there were different motives for buying halal fashion by non-Muslim women. Additionally, it was found that the most crucial determinants for non-Muslim’s HFBB are “cultural adaptation”, albeit, there is no substantial proof of a significant moderating effect of age and income on the consumers.

These discoveries are advantageous for halal fashion retailers and provide an appealing domain for further investigations in the context of the global halal study.

This study provided an idea for an untapped segment on the halal fashion sellers’ segmentation and positioning strategy. The study’s results suggested specific managerial and practical recommendation that the sellers can use to attract non-Muslim consumers.

This study was amongst the uncommon investigations within the halal fashion context that will enlighten the managers’ selling strategy on the most neglected market segment. The results of this study provided an empirical understanding of how to sell halal fashion to non-Muslim consumers.

This paper aims to present the challenges facing women in India due to the intersectionality of gender and other forms of identities impacting on their personal and professional lives by exploring the intersection of gender, colour, caste, ethnicity, religion, marital status, and class as sources of discrimination against women in Indian society and workplaces.

The approach is discussing the socio‐cultural traditions leading up to the complexities of multiple intersections of identity for women living and working in India, offering a paradigm shift from Western issues of gender equality towards understanding women's empowerment issues within the Indian context.

Indian women are marginalized in their access to education and healthcare, and they are also compromised in their personal and professional development by being undervalued, underemployed and under‐rewarded. The social implications are the impact of awareness, changing attitudes and corporate social responsibility interventions towards improving the quality of life of women in India. Multinational corporations as well as Indian organizations may be influenced to implement diversity policies and practices beyond individual identities to incorporate the complex intersectionality that is the reality and dilemma of the challenges faced by Indian women in society, in professional careers and within organizations.

Readers will find originality and value in understanding the complexities of gender equality issues in India as compared to other countries and contexts. It can inform researchers, academics, practitioners and policy makers on how to address the disparities and discrimination against women and guide comparative discourses between India and other countries towards eliminating discrimination against women.

The purpose of this paper is to focus on the positive and negative effects of gender and ethnicity in relation to discrimination and the problems encountered in accessing social support (including emotional and instrumental support).

Qualitative data were collected through in‐depth interviews with 40 Black, Asian and Minority Ethnic (BAME) female small business owners based in north west England. The main aims and objectives of the study were to: investigate the discriminatory experiences of BAME female small business owners related to their gender and ethnicity; and to identify the forms (formal and informal) and types (emotional/instrumental) of social support available in relation to their entrepreneurial activities that enabled them to cope with and overcome, the discrimination they may encounter.

Over half of the respondents in the study had experienced discriminations because of their gender, ethnic background or both. This was attributed to a number of factors, including stereotypical images of specific ethnic cultures, religions and practices. Many respondents reported difficulties in accessing different types of formal social support, e.g. formal business and financial support. Informal support by respondents' families was reported as a key source of both emotional and instrumental.

This paper is just a starting point for this area of research and, because the sample covers women from a variety of BAME backgrounds, it is not possible to generalize the findings to the wider population of BAME women. However, it does give an indication of what issues need to be considered in the provision of instrumental support for BAME women small business owners.

The paper shows that a key element in the development of a strategy for addressing the needs of the BAME female small business owners is the necessity to appropriately re‐design mainstream business support systems and financial services, in order to provide these women effective access to formal social support.

The experiences of BAME small business owners have received little attention and this paper offers a unique insight into the relationship between social support, gender, ethnicity and business ownership.