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African feminist scholars and activists have made major contributions to our understanding of gender-based violence. This is especially the case in southern Africa, which has a long history of high rates of violence against women and girls. Their rates of gender-based violence are among the very highest in the world. While there are many forms of gender-based violence, this chapter will explore the important contributions of African gender scholars and activists to our knowledge concerning domestic violence and rape. These issues will be interrogated using Zimbabwe and South Africa as case studies, with some reference to Namibia. In the region, domestic violence and sexual assault have deeply rooted structural explanations linked to the long history of colonialism, apartheid and white minority rule, political transition, economic crises and adjustment, changes in expected gender roles and the HIV/AIDS pandemic. In the past 25 years, Zimbabwe and South Africa attempted to address violence against women through the development of laws as well as the creation of non-governmental organizations. Although these important efforts have not resulted in a major decrease in violence against women, they clearly demonstrate the long history of African women’s actions in resisting state power and patriarchy. African women as citizens, scholars and activists are responsible for bringing to the fore the critical importance of reducing gender-based violence in order to establish strong, just and sustainable societies in southern Africa.

What effect does strategic frame adaptation have on movement continuation and popularity? Using a comprehensive online dataset from three North American cities, we show how SlutWalk’s continuous strategic adaptation of frames in response to criticisms and changing political and social climates has influenced its popularity over the past three years. SlutWalk’s initial “Shame-Blame” and “Slut Celebration” frames conveyed powerful messages that catalyzed protests and generated outrage mostly from young feminists during its formative phase. However, meanings of the term “slut” varied widely across racial, cultural, and generational contexts, causing the “Slut Celebration” frame to be problematic for some micro-cohorts of feminists and leading to a decline in protest participation after initial enthusiasm waned. The campaign responded to the criticisms by minimizing the use of the word “slut” and emphasizing the more transnationally resonant “Shame-Blame” and “Pro-sex, Pro-consent frames,” resulting in increased participation and continued prominence of the SlutWalk across North America.

The paper seeks to offer a consideration of the adequacy of the concept of abeyance in accounting for women's movement processes in non‐social movement organisations in periods characterised by quiescence rather than insurgence.

The article is primarily conceptual.

By extending the political process school of social movement theory, which relies heavily on visible activism to explain movement success, to include the new social movement approach, it is contended that underlying processes of change, associated with the values and affiliations of those involved in non‐social movement organisations, become clearer. Less visible processes are identified through the variable rhythms and multiple, discontinuous experiences of women's movement supporters characterised as concealed adherents, informal networkers, and fellow travellers who can include male supporters.

Limitations: as the paper is primarily conceptual, there is a need to develop the practical implications beyond those mentioned below. Implications: there is a need to reorient research into organisational change to take fuller account of social movement processes.

It is recognised that the literature on organisational and managerial change in non‐social movement organisations needs to take account of the differing experiences and potential strategies of those likely to be affected.

Originality of the paper lies in the use of insights drawn from the field of political sociology to enrich understanding of gender and organisational change.

This chapter demonstrates how the reception, adaption and development of gender studies in Brazil and subsequent law reform have created a new theoretical field of feminist criminology with a Southern approach. During the 1980s, Brazilian literature discussed gender violence according to three theories: male domination (Chauí), patriarchal domination (Saffioti) and relational violence (Gregori). Gender theories were introduced and developed during the 1990s. Decolonial studies stressed the deeper intersection of gender with race, social class and other vectors of discrimination, which increases the vulnerability of minority women, particularly black and indigenous women. The increase in gender studies supported political feminist advocacy to promote law reform, such as the Maria da Penha Law, the criminalisation of femicide, reforms related to sexual violence and women in prison. Feminist criminology has both criticised law and used it to promote gender equality on society. Judicial practices indicate the conservative resistance of the juridical field to assimilating gender debates and feminist critical theories as a whole.

The purpose of this paper is to outline the challenges and complexities in conducting research faced by scholars utilizing postcolonial feminist frameworks. The paper discusses postcolonial feminist key concepts, namely representation, subalternity, and reflexivity and the challenges scholars face when deploying these concepts in fieldwork settings. The paper then outlines the implications of these concepts for feminist praxis related to international management theory, research, and writing as well as entrepreneurship programs.

This paper discusses the experiences of the author in conducting fieldwork on Turkish high‐technology entrepreneurs in the USA and Turkey by focusing explicitly on the challenges and complexities postcolonial feminist frameworks bring to ethnography and auto‐ethnography.

The paper suggests that conducting fieldwork guided by postcolonial feminist frameworks faces challenges related to representation inclusive of the author and the participants in the study. It offers subalternity as a relational understanding of subjects in contrast to comparative approaches to the study of business people. The paper also discusses how positionality impacts reflexivity through gender, ethnicity, and class relations.

This paper offers a critical perspective on conducting research related to non‐Western subjects by addressing issues arising from feminist and postcolonial intersections. It is a valuable contribution to those researchers who are interested in conducting feminist research particularly with non‐Western people and cultures.

The US feminist art movement of the 1970s is examined through selected works written by artists, critics, and historians during the 1990s. Books, exhibition catalogues, dissertations, and articles place the movement within the broader contexts of art history and criticism, women’s history, and cultural studies. The art includes painting, drawing, collage, mixed‐media, graphics, installations, video, and performance. An increasing historical perspective allows scholars to examine the movement’s institutions and unresolved issues surrounding class, race, and sexual preference. Background is provided by an introductory essay, which summarizes the movement’s facets of protest, pedagogy, networks and professional associations, and art making while noting examples of publications and institutions that form part of the record of the movement. This article will be useful to librarians and scholars in art, women’s studies, history, sociology, and cultural studies.

The purpose of this paper is to explore the nature of dilemmas that emerge at the theoretical and practical interfaces of ethnographic fieldwork and feminist advocacy. This is done by examining the researcher’s role in the field and the complex relationships between the researcher and the researched.

Critical self-reflections and autoethnographic analyses of fieldwork experiences in the author’s home country in South Asia are used to explore these dilemmas.

Using situated examples from a typical organisational setting involving both the oppressive and the oppressed, the researcher’s participant observation is found to be conflicted between critical participation and critical observation. Conscious and/or unconscious critical participation through enactment of feminist ethics by combining researcher and advocacy roles allows a route to assuage these conflicts. Practical strategies used to accomplish this are also discussed.

Although the practical strategies discussed in this paper are culturally and organisationally specific and hence limited by them, it is hoped that suitable variants will emerge for readers from their discussion. Further research is needed to investigate the variety of ways in which the researcher-advocate positionality proposed in this paper can be strategically adopted conditional on cultural and organisational contexts, feminist research questions, and researchers’ abilities and constraints.

This paper seeks to shed light on the dilemmas of feminist ethics faced by critical feminist researchers conducting ethnographic fieldwork. It also discusses ways to enable researchers to circumvent these dilemmas in both epistemologically productive ways by collecting rich data and in ontologically enriching ways by allowing some enactment of feminist ethics. To this end, a positionality of the feminist researcher-advocate is conceptualised that does not enforce constraints of extreme positionalities of either a conventional ethnographer or an action researcher.

Besides illustrating the need to stretch beyond traditional boundaries of participant observation, the researcher-advocate positionality also allows feminist researchers to make small, but directly tangible impact towards gender equality in their field setting. Implications for researchers’ emotional, and cognitive safety are also discussed especially when they identify with one or more minority identities.

This paper contributes to discussions on the theory of methods by highlighting the benefits of enacting feminist ethics as a way of critical participation in research settings.

Givensocietalcallsfortransformationalleadershipthatwillliftpeopletohigherlevelsof motivation and critical consciousness, this paper critiques existing student leadership education efforts and proposes that leadership educators adopt core tenets of feminism in order to prepare students to be engaged, change-oriented leaders in their communities. Today’s literature on student leadership development places an over-emphasis on positional leadership, technical problems, and leadership competencies. Feminism can serve as a theoretical strategy for addressingtheseproblemsbyconsideringthecomplexitiesofidentity,re-conceptualizingpower, amplifying student voice, and encouraging activism. In particular, we argue that consciousness- raising is essential for leadership development and offer ways in which it can be employed within leadership curriculum, among student leaders, and among leadership educators.

This paper aims to explore the methodological and epistemological assumptions that have foregrounded the author's research into discursive activism in Australian feminist blogs, and a discussion of her research methods and why they were appropriate to this study. In particular, it seeks to discuss internet research methods and approaches toward the study of a feminist network online in order to make a case for methodological approaches that are feminist in themselves and aimed toward discursive change. The author recognises the political and personally affective nature of research.

The project design and methodology of the study draws on traditions of feminist online ethnography and feminist standpoint methodology, using a combination of face‐to‐face semi‐structured interviews, modified grounded theory, network analysis, and participant observation.

The author used a community‐curated online “carnival” to minimise problems of researcher navigation, and explore the pitfalls of insider research, and she discusses the success of looking for contradiction as a method of privileging disagreement in research.

The original contribution of this paper is toward the uses of disagreement, contradiction, discursive rupture, and dislocation in modified grounded theory analysis. The theoretical perspectives discussed in this paper are compatible with a view of subjectivity that allows for discursive political agency, and also encourage an ethics of listening and respect for difference that includes considerations of affect, inequality and power relations in the study of online communities.

Examining paths into and out of sex work followed by three women in Bangalore, India, this essay argues that the struggles of sex workers to secure a livelihood highlight the interlocking relationships of caste, class, and gender, as well as forms of autonomy and agency within these systems. Interview narratives reveal how gendered marginalization leads to precarious work; and precarious work leads to sexual stigma. They show how intersectionality theory can be placed in conversation with Marxist feminisms and Indian feminist scholarship on caste, class, and gender to illuminate patterns of gendered economic marginalization in urban India. Such an analysis offers a way to articulate the relationships of caste, class, and gender in the lives of sex workers and to illustrate how intersectionality theory can be extended when engaged transnationally.