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This chapter analyzes the critical move in feminist scholarship to gender the discourse on risk mediation in dangerous ethnographic fieldwork, particularly in social justice research. Additionally, I draw on a reflexive analysis of my own fieldwork in Oaxaca, Mexico, to examine the intersectional impact of social location (gender, race, class, etc.) on risk management.

I synthesize key literature contributions in social science and feminist scholarship on doing dangerous fieldwork. Ethnographic data includes three months of participant observation and interviews with participants of the 2006 Oaxacan uprising.

I argue that the following themes represent axes of gendered risk mediation in social justice fieldwork: (1) the intersectional impact of social location on varied risks and the mediation of those risks, (2) impression management as an important tool for risk mediation, and (3) ethical dilemmas within risk mediation. The key dangers and risks in fieldwork include physical danger, emotional/psychological impacts, risk to research participants, ethical dangers, separation from family through international work, risk of imprisonment, and academic/professional risk.

Analysis of personal experience in the field is limited to this one researcher’s experience; however, it mirrors key themes present in the literature. Reflexive analysis of social location on risk mediation is part of a continued call by feminist ethnographers to research practical risk mediation techniques and recognize the intersectional impacts of social location on fieldwork.

This chapter provides insights that instructors of ethnographic methods might use to discuss dangerous fieldsites and how to mediate risk.

A failure to recognize risk in ethnographic research may disproportionately impact researchers most susceptible to particular risks.

Although feminist scholarship has long examined social location in fieldwork, analysis of risk management is limited. Additionally, this chapter adds to this scholarship by contributing key themes that unite the available research and a list of most-often discussed risks in fieldwork.

Sustainability refers to an organization's activities that demonstrate the inclusion of social and environmental concerns in operations and in interactions with stakeholders (van Marrewijk, 2003). Presenting a framework for developing sustainability leaders, this chapter outlines the principles required for sustainable leadership. Sustainable principles are grounded in changes in thinking, knowing, and doing. These fundamentals can be summed up as developing sustainable thinking, building a sustainable knowledge base, and learning the latest ecologically based frameworks for use in organizations.

An amateur boxer; A professional soldier turned indestructible zombie; A fast-driving heister; A combat pilot on another world; A taco truck driver with a heart of gold; A Smurf; Michelle Rodriguez, American actress, has played them all. As Leticia ‘Letty’ Ortiz, Rodriguez' most famous role offers both a sensitive portrayal of a tenacious woman living out a tough existence who exhibits as much courage, strength, moral standing and fibre as her male counterparts, whilst also revealing a softer, emotional side and one that focuses on family and ideals of accepting Motherhood. This is what makes Rodriguez such a fascinating contradiction. Whilst much praise is heaped on other actresses for their roles in action films, this chapter will offer, through both an overview of her action-hero career and in-depth look at Rodriguez's work in the Fast and Furious films, an insight into the importance of this actress to the growing canon of action hero(ine) characters and film stars.

The visibility and impact of young activists is evident in 2020 more than ever, most clearly in the Black Lives Matter movement, but also among climate strikers, water protectors, March for Our Lives organizers, and even TikTok users and K-pop music fans. The ambivalence with which adults have responded – from pride to dismissal to demonization – has its roots in implicit yet pervasive assumptions about young people stretching back to the early nineteenth century. Through a brief historical sketch, I demonstrate that the contemporary concept of the “American teenager” is the product of a series of social, economic, and political changes in the United States and that this concept undermines youth activism and gives license to adults to dismiss young peoples' justified anger at injustice. This essay contends that adultism, and specifically ephebiphobia – the fear and loathing of young people – dominates today's cultural perceptions of youth in the United States and contributes to policies in education and law enforcement that have domesticated and criminalized young people, undermining their political power. Understanding of the historical factors that shape adults' attitudes toward young peoples' capabilities as activists is a first step to improving and sustaining collaboration between youth and adults in social movements.

In the United States, Black preschoolers are suspended at disproportionately high rates when compared to other groups. This chapter examines the causes behind the so-called “school-to-prison pipeline,” including the psychological predilection to not label a Black child’s behavior as “bad” but to label the child that way. We offer a personal narrative to ground our research in an approachable, anecdotal fashion in an attempt to remind researchers, policymakers, and educators that this is not just about statistics, although those are included as well. However, behind every statistic is a real child with a real family who is plagued by this pipeline. Furthermore, the personal narrative also sheds light on the overwhelming pressure and stress that simply comes from being Black, and raising Black children, in an America dismissively considered “post-racial.” Finally, and importantly, this chapter explores ways in which changes can help prevent the exploding Black prison population and investigates ways in which that change can functionally take place. It is not enough to acknowledge an ongoing injustice is occurring; we must fix it, no matter how uncomfortable that fix is or how challenging.

Studies on the socio-technical relations between bodies and self-tracking apps have become more relevant as the number of digital solutions for monitoring our bodies are increasing and becoming even more embedded in our everyday lives. While a strong body of literature within the fields of self-tracking and the quantified self has evolved during the recent years, the author suggests it is time we (once again) start paying attention to the specific bodies in question when we look into the quantification of bodies, particularly about the question as to whose bodies are we talking about when we say, ‘quantified bodies’. The author also proposes that, when discussing the quantification of bodies, we take interest in the bodies designing, producing, and guiding the logic behind the algorithms embedded in the technological solutions in question. By suggesting this focus on bodies as knowledge producing, the author draws from a feminist perspective of situated knowledges (Haraway 1988; Harding, 1986, 2004) with a particular interest in knowledge production and the understanding of bodies as active, epistemological objects. Feminist theory of science replaces, so to speak, the idea of a universal human identity with a knowing subject who can occupy many different positions – in co-creative and transforming constellations. Following this line of thought, all kinds of knowledge production must be bodily anchored and situated. However, knowledge production always takes place in relation to or with something/someone else/other. As explained by philosopher Rosi Braidotti ‘[t]he post-human knowing subject has to be understood as a relational embodied and embedded, affective and accountable entity and not only as a transcendental consciousness’ (Braidotti, 2018, p. 1). Thus, the bodies in this chapter are the bodies who menstruate. The author wishes to discuss a particular socio-technical relation between smartphone applications (apps) to track and monitor the female cycle; period-apps, and the menstruating bodies engaging with these apps. Building on early feminist thoughts from the science and technology studies (STS), the author seeks to move beyond the algorithmic quantification of bodies to study the network of knowledge production formed by bodies, materialities, technology and history with all its reminiscence of stigma and taboo surrounding these leaking bodies (Shildrich, 1999). These inquiries are not only theoretical accounts but are also rooted in empirical soil. Based on a feminist ethnography of Danish women’s everyday engagement with period-apps, the female developers from the Femtech-industry and the women-only groups within the quantified self-movement, the author aims to provide a broad perspective on what the author defines as the gendered data body. The author argues for a feminist approach to better understand the socio-technical relations and the socio-cultural discourses the menstruating body is situated in, as well as to better understand the unique relation between knowledge production and technology as being constitutional for the gendered data body.