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That social franchising programs induce favorable outcomes is readily taken for granted, albeit lacking robust empirical support. Addressing this situation, this paper takes a closer look at a fractional social franchising program in the public health-care sector in Vietnam to better understand how such programs work. This paper aims to expand the nascent body of empirical research that has examined the inner workings of social franchising programs from the perspective of clients by focusing on the health professionals who work there.

Using an exploratory qualitative research design, the authors conducted 25 semistructured interviews with health professionals of a fractional franchising program called Sisterhood, which introduced reproductive health and family planning services into existing health facilities in Vietnam. Interviews were triangulated with Sisterhood’s internal documents as well as with publicly available reports.

The analysis highlights two pathways through which the social franchising program brought about positive change. On the one hand, the analysis suggests that many of the positive outcomes reported by public health professionals were consistent with the stated goals and measures used by the Sisterhood program, providing evidence that improving the quality of health care for disadvantaged communities can be achieved through careful design and execution. On the other hand, the analysis revealed beneficial outcomes that were outside the scope of the Sisterhood program and, in this sense, “unexpected.” Specifically, the paper sheds light on unintended knowledge spillover effects in which nonfranchised health professionals began to adopt new practices and principles introduced by the social franchising program.

The paper taps into a largely under-researched phenomenon – fractional social franchising – from the perspective of health professionals. Unpacking how the social franchising program created favorable outcomes, some by design and others by accident, the paper opens new empirical and policy insights into how social franchising can improve public health in hard-to-reach communities in the global South. Based on the findings, the authors argue for the intentional promotion and institutionalization of knowledge transfers from franchised to nonfranchised health facilities to reinforce and scale up the positive impact of social franchising. The authors conclude by emphasizing the need for future research to adopt a complexity-sensitive approach that accounts for the dynamic, nonlinear adoption pathways social franchising can take. Such an approach is essential to uncover the beneficial outcomes that can result from social franchising programs but cannot be readily predicted by program design.

This paper aims to understand the nature of affective experiences that can help women to overcome perceived socio-cultural constraints and stimulate entrepreneurship. The paper focuses on rural poor women in India as they represent cultural contexts rich with impediments while also presenting an opportunity for socio-economic development.

A qualitative study with interpretative phenomenological analysis was conducted with participants from women-owned and -managed crafts-based cooperative entrepreneurial ventures from the state of Bihar in India.

Cooperative form of entrepreneurship and sisterhood among its members provides an environment for repeated affective experiences that inspire women to change the status quo. Sisterhood facilitates interactions with role models, mentee-driven mentoring and vicarious incentives, each producing positive affect, whereas cooperatives provide a work environment that fosters equality and helps women find their unique voice, generating affect. Together, the affect allows women to overcome fears associated with deviating from age-old traditions while engaging in entrepreneurial behaviors and sustaining them.

The paper advances knowledge on women entrepreneurship for non-Western cultural contexts, particularly the environments and experiences that stimulate entrepreneurship. The values of cooperative form of entrepreneurship and the homophily among sisters creates an environment which is relaxed and comfortable, where affective experiences can be naturally embedded in daily routines in contrast to those created through formal-structured training programmes. The paper findings are limited to cultural contexts of rural women in eastern states of India with high levels of poverty.

Policies for cooperative entrepreneurship and grassroots support to facilitate an environment to foster cooperatives’ values, and sisterhood can lead to affective experiences necessary for change that endures.

Entrepreneurship for pervasive social change, such as alleviating rural women from poverty, needs theory development, particularly a better understanding of the influence of macro socio-cultural contexts on women’s ability to be entrepreneurial. This paper provides an understanding of contextually relevant affective experiences conducive for rural women entrepreneurship.

The purpose of this paper is to explore the individual music research projects the authors were working on in Borroloola, Northern Territory of Australia, and the ways in which the lived and inter‐subjective concepts of sisterhood and friendship strengthened the authors’ shared experiences in the field and became the foundations of their method.

Through an auto‐ethnographic and inter‐subjective narrative approach, the authors consider how the intertwined notions of relationship as research and “friendship as method”, underpinned what was being researched, how the research was enacted, and finally how the authors came to further appreciate and understand the role that music‐making plays in facilitating this process.

The authors’ independent and shared experiences during this research were stark reminders that it is indeed the quality of field relationships and friendships, rather than clever theoretical ideas or fancy methodological frameworks, which ultimately determine the quality and depth of their musicological and ethnographic research.

This paper presents original, feminist‐based research which places concepts of sisterhood, friendship and relationships at the centre of music research practice in Australia. More specifically, this research highlights the complexities of such research practice across the boundaries of race, with and in collaboration with, Indigenous Australian women.

This paper examines the experiences of a team of female academics (teaching a large cohort of undergraduate students) and the coping mechanisms used to combat the challenges they confront in the Australian higher education sector.

Using a reflective autoethnographic method and strengths perspective, the authors share experiences as female professionals whose intersectional identities presented challenges that extend beyond those typically found in the current higher education setting.

The individualized nature of academic work exacerbates the systemic marginalization of female academics. Adopting a flock culture serves as a support network for addressing the various intersectional challenges. The authors liken the “flock cultural approach” to a “sisterhood” where individuals impacted by intersectional challenges build a strong and cohesive unit to support each other by utilizing their combined strengths to create positive synergy to cope with ongoing workplace challenges.

The study highlights the benefit of the strengths perspective to understand how female academics with intersectional identities can overcome the challenges of their highly individualized profession.

This paper highlights the importance of building team-based work, cultivating collective achievement and high trust in a highly individualistic profession.

Using the strength perspective, the authors disrupt the conventional and currently narrow usage of sisterhood to help develop strong, adaptive, flexible and responsive bonds among diverse female academics. The findings point to how using a “flock culture” – a membership-based philosophy – became the key support mechanism for the marginalized groups, empowering them to confront the systemic barriers within their profession.

First, the findings of this study are shaped by the intersections of factors such as ethnicity, age, race, religion and mode of employment, which all influences the participants’ lived experiences. Second, this study contributes to the transnational feminist movement by unveiling the contextualized barriers that junior academic females from various migrant backgrounds face and identify how they synergized their collective strengths to survive the challenging academic environment. Third, using the strength perspective, the authors disrupt the conventional and currently narrow usage of sisterhood to help develop strong, adaptive, flexible and responsive bonds among diverse female academics.

While previous research has examined the effectiveness of peer mentoring from the mentee's perspective, more research is needed to uncover how and why the interplay of the peer-mentoring relationship in a virtual format, especially for racial and ethnic minority (REM) women in historically Black colleges and universities (HBCUs) seeking a science, technology, engineering and mathematics (STEM) degree, impacts STEM success. This study seeks to address weaknesses in the mentoring literature by presenting a thorough and thick description of the peer mentoring experience for REM women in HBCU pursuing STEM degrees.

A multi-site case study approach (Yin, 2014) was employed to explore to what extent, if at all, and how did participating in the virtual STEM peer-mentoring experience influence peer mentees' STEM beliefs, interests, skills and behaviors.

Findings demonstrated that the experiences of undergraduate REM women mentees supported engagement in virtual STEM peer mentoring as it was beneficial to developing a sense of belonging, enhancing interest in STEM, encouraging STEM identity, building STEM self-efficacy and, ultimately, promoting STEM persistence. The current study provides a rich picture of how and why peer mentoring is perceived as effective by mentees in STEM programs at HBCUs.

The findings from this study contribute greatly to the body of knowledge and will serve as a foundational model on which future VSTEM PM relationships can be built and fostered among other HBCUs, with the potential to broaden participation in STEM.

Studies of Tianhou-Mazu cult have been focused on three themes: studies in Taiwan emphasize hegemonic order; studies in Hong Kong reveal a relationship of “sisterhood” alliances; and studies in Singapore highlight the important role of ethnic groups. The rebuilding of the goddess’s ancestral temple in early 1980s and her acquiring a world intangible cultural heritage status in the early twenty-first century facilitate the redefinition of overseas Chinese’s religious affiliation. The purpose of this paper is to discuss this global development of the cult from the 1980s and its ritual implication in overseas Chinese communities.

This paper, by comparing the Tianhou-Mazu cult in Taiwan, Hong Kong and Southeast Asian Chinese settlements, argues that from sisters to descended replicas, or from local alliances to global hegemony, the cult of Tianhou-Mazu since the 1980s has not only replaced local culture with an emphasis on “high culture,” but also represents a religious strategy regarding local people’s interpretation of correctness and authority.

This paper argues that despite the imposition of hegemonic power from various authorities, popular religion is a matter of choice. This reflects how local religious practice is construed according to the interpretation of global cultural languages by the elite Chinese; their decision of when and how to reconnect with the goddess’s ancestral temple or the “imperial state,” or to form alliances with other local communities; and the implementation of the local government’s cultural policy.

This paper is one of the few attempts comparing development of a folk cult in various communities.

Understanding belonging provides a better insight into the structural, political, cultural and gendered elements of entrepreneurship. This paper aims to focus on Mexican female entrepreneurs’ (MFE) experiences in managing material and affective aspects of entrepreneurial belonging during the start-up and transition phase to become an established business owner.

The narrative analysis is based on qualitative interview data with 11 MFE in Mexico.

The analysis reveals that MFEs’ sense of belonging evolves from self-oriented to more socially-oriented identity claims. In the former, the need to “fit in” and achieve material aspects of belonging is intertwined with gender and family responsibilities. In the latter, the need to “stand out” and achieve affective aspects of belonging is intertwined with validating entrepreneurial achievements by challenging gendered assumptions and helping others through the notion of “sisterhood.”

The paper extends the understanding of the relation of material and affective aspects of belonging as an “evolving” process from the nascent stage to the established stage of entrepreneurship. Within the evolving process of entrepreneurial belonging, a shift from material to affective aspects unveils a theoretical framework that relates belonging, gender and entrepreneurship in context. This process seems to regulate entrepreneur’s agency in what they interpret as acceptable while standing up against challenges and legitimizing belonging through the emergence of a “sisterhood.”

This paper is an exploratory quantitative study aimed at providing the first overview of the incidence of female directors in UK companies, mapped against types of firms. It provides a unique quantitative perspective on the types of companies with boards on which female directors serve.

A quantitative analysis of a newly constructed database based on data for all UK companies (using Companies House Financial Analysis Made Easy data) was carried out to explore overall data for board membership related to gender, resulting in a new typology to describe firms with female directors.

The data supports earlier partial studies suggesting male dominance continues at senior levels. Although female directors represented one in four directors in UK firms, most companies remain male dominated. Women directors are generally found in smaller firms and only one in 226 of larger firms have a majority of female directors. The service sector remains the main focus for female firms, both business services and other services.

The study suggests that at the rate of progress achieved over the 2003‐2005 period, it will be the year 2225 before gender balance in company directorships is achieved in the UK. The study was based on Companies House data, where gender is a self‐reported variable; therefore, considerable work had to be done to identify the gender of directors in order to build the database. This is a limitation for others trying to assess female board membership. The study did not attempt to explain why these levels of female participation are observed – this is a necessary second step following this first analysis of the incidence of women on boards.

The data provides the first comprehensive picture of the senior positions of women across UK businesses as it relates to their positions on the boards of companies.

As a result of diminishing numbers of women in executive leadership portfolios, the study sought to glean underlying reasons in the light of supportive legislation in South Africa supporting gender development in the workplace. A qualitative study was conducted within a South African business context to explore the notions and perceptions that fracture gendered leadership. The lived experience narratives were analyzed into themes, with a systematic review of existing scientific academic literature. The study was dominated by two concepts, as the paradox of black girl magic and the queen bee syndrome among black women in leadership were reported by the different narratives. The contradictions that each of these concepts represents provides the structural inequities experienced by black women in business. Of prominence in the findings was the alignment of women to the boys’ network, irrespective of whether in a leadership role or not. The study is underpinned primarily by the theory of intersectionality which contextualizes the intersections of race and gender aligned to the structural inequities and the social constructions of reality. This will be intensified by Bordieu's theory of masculine domination which exposes the underlying enigmas of the unholy alliance with the boys’ network. A clear distinction is analyzed with the exploration of black girl magic which alludes to the positive attributes that black women can bring into leadership roles, but their success and manner of leading is mangled with the negative aspects of the queen bee syndrome which entrench further subjugation of women.

Identity construction is a dynamic process that encompasses a variety of factors such as commonalities, loyalties, power struggles, and survival instincts (Lei, 2003). The complex dimensions of Black identity are influenced, in part, by community, comfort, and acceptance which at times imposes fixed categorizations, characteristics, and singular depictions. Recent research suggests that more attention be paid to the needs of Black adolescent girls and how their race and gender impact what happens in schools (Koonce, 2012). Moreover, it challenges and influences academic success, as it is challenging and difficult to excel in environments that fail to value every aspect of one's identity or identities (Rollock, 2007).

Black girls' interaction with each other, especially in urban schools, can also be problematic and resemble “relational aggression,” when in fact it is a form of posturing to increase their social status. Contextual factors (e.g., culture, school climate) can serve as risk or protective factors for involvement in posturing, relationship aggression, or increasing one's social status. Research focused on peer relationships has found differences in friendship patterns among ethnically and socioeconomically diverse youth, suggesting the importance of examining friendships within the context of ethnic and socioeconomic diversity (see Brown, Way, & Duff, 1999; Crothers, Field, & Kolbert, 2005). Sisterhood among Black girls can serve as a supportive network that enhances the “Black girl experience” as well as promote wellness and healthy identity.