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This article is an autoethnography that describes an emotional journey of writing and; presenting a conference paper. While it is a personal story being told, it is a story that speaks to many other minorities in academia who continuously need to legitimize their voices in the midst of the dominant colonialist perspective. The intention of writing this autoethnography is to speak to the feelings of otherness experienced, to disrupt the traditional academic voice (Pathak, 2010), and to allow for the expression of a reality that is often hidden to those with a colonialist frame (Mohanty, 2003).

This article uses autoethnography as a methodology to reveal a personal story. Since autoethnographies help us make sense of our fragmented lives, the journey is told in chronological segments, detailing the emotions leading up to the conference presentation and its aftermath.

The findings of the article expose some of the colonialist frameworks that are still embedded in academia. They also lie in the revelation of the “spectacle of otherness” endured in the process. Drawing the reader into the author's mind and heart with the intention of understanding the other is an important part of this paper.

The first contribution of this paper lies in its decolonizing project, where Western knowledge systems and their epistemologies are the object of inquiry. The second contribution of the paper lies in its attempt to write intersectional research that does not impose predetermined categories of analysis but writes beyond specific classifications of identity. Finally, it also lies in celebrating the subjective self as a place that is worth exploring.

This research attempts to make sense of the experiences of two academic women who become mothers.

This paper is an autoethnography. Applying the autoethnographic method allows us to discuss cultural phenomena through personal reflections and experiences. Our autoethnographic reflections illustrate our struggles and attempts of resistance within discursive spaces where motherhood and our identity as academics intersect.

Our personal experiences combined with theoretical elaborations illuminate how the role of the mother continues to be dominated by such gendered discursive practices that conflict with the work role. Once women become mothers, they are othered through societal and organizational practices because they constitute a visible deviation from the masculine norm in the organizational setting, academia included.

This paper explores how contemporary motherhood discourse(s)within academia and the wider society present competing truth claims, embedded in neoliberal and postfeminist cultural sensibility. Our autoethnographic reflections show our struggles and attempts of resistance within such discursive spaces.

This chapter analyses the presence of Russian feminists and female LGBTIQ+ activists within US-American mainstream media. In the course of a multimedia discourse analysis, it briefly raises questions of who becomes featured and how, to argue that current debates marginalise Russian queer female, trans*gender and intersex voices, compared to those of male queers. One exception to this trend is the case of the journalist and activist Masha Gessen. Together with Nadya Tolokonnikova of the protest group Pussy Riot, Gessen seems to represent Russian queers and feminists within US media. Although marginal, compared to the presence of US feminisms, especially popular culture figures such as Beyoncé Knowles-Carter or Lady Gaga, the two women become frequently featured within US news media and beyond. Frequently, those articles, interviews and discussions of their work open up a debate, or rather comparisons, between US values and Russian values, questions of modernity, progress and civilisation. Equally often, the female Russian dissidents are pictured as ‘Putin’s victims’ – the female versions of David fighting against Goliath – by focussing especially on their physical vulnerability and their female bodies. In this vein, feminism is constructed as inherently ‘Western’, while the bodies that carry out such feminisms and most of all their country of origin is entirely ‘othered’. Comparing the (self-)representations to other voices of female Russian dissent within US media, the author critically discuss the Western gaze of US mainstream media, its victimising strategies and homonationalistic construction of US identity and US nation in rejection of a ‘backward’ homophobic Russia.

Metaphors are used a great deal in theory but are not always fully explained. This paper expands on the carnival metaphor used by Boje (2001) by clarifying the type of carnival the metaphor describes, in this case the sideshow carnival. The sideshow carnival metaphor helps to explain how emotional labor can be used to avoid situations of administrative evil that have been partially caused by the separation of mind/body of public servants operating in public space. The authors of this article illustrate the application of the sideshow carnival metaphor by showing how emergency professionals in the area of natural disaster management have become more professionalized over the last several decades. This professionalization has led to a focus on the rational mind over the emotional body. By engaging in emotional labor, emergency professionals are engaging in carnivalesque behavior that helps to repair the mind/body connection. If the connection is not repaired, the rational mind will take over and the public space wherein the emergency professional exists can co-opt the professional leading them to be unable to see the potential evil acts they might commit.

Racism in the United States is complex given the cultural logics that uphold notions of “post-race” or “colorblindness” as a means for understanding racialized events. The various forces at play within media institutions create paradoxes in the power that the media wields in society. Utilizing the concept of “media spectacle” and putting it into dialogue with colorblind racism, the author looks at local coverage of the 2009 arrest of Henry Louis Gates. The author’s primary concern is to identify not only the narratives that uphold or challenge colorblind racism during racialized events, but also the dynamic in which racialized events are mediated in contemporary society. Through a critical discourse analysis of two Boston newspapers, the author demonstrates the way colorblind racism adapts during a racialized event. This study demonstrates the contested nature of the media and nuance to the ways we understand colorblind racism in an increasingly mediated society.

This paper focuses on visual representation of women leaders and how women leaders’ bodies and sexualities are rendered visible in particular ways.

The arguments are based on a reading of the Danish television drama series, Borgen. The authors interpret the meaning of this text and consider what audiences might gain from watching it.

The analysis of Borgen highlights the role of popular culture in resisting patriarchal values and enabling women to reclaim leadership.

The metaphor of the spectacle enables explanation of the representation of women leaders in popular culture as passive, fetishised objects of the masculine gaze. These pervasive representational practices place considerable pressure on women leaders to manage their bodies and sexualities in particular ways. However, popular culture also provides alternative representations of women leaders as embodied and agentic. The notion of the metapicture offers a means of destabilising confining notions of female leadership within popular culture and opening up alternatives.

The purpose of this paper is to explore a novel storytelling approach that investigates lived experience at the intersection of motherhood/caregiving and Ph.D. pursuits. The paper contributes to the feminist tradition of writing differently through the process of care that emerges from shared stories.

Using a process called heartful-communal storytelling, the authors evoke personal and embodied stories and transgressive narratives. The authors present a composite process drawing on heartful-autoethnography, dialogic writing and communal storytelling.

The paper makes two key contributions: (1) the paper illustrates a novel feminist process in action and (2) the paper contributes six discrete stories of lived experience at the intersection of parenthood and Ph.D. studies. The paper also contributes to the development of the feminist tradition of writing differently. Three themes emerged through the storytelling experience, and these include (1) creating boundaries and transgressing boundaries, (2) giving and receiving care and (3) neoliberal conformity and resistance. These themes, like the stories, also became entangled.

The paper demonstrates how heartful-communal storytelling can lead to individual and collective meaning making. While the Ph.D. is a solitary path, the authors' heartful-communal storytelling experience teaches that holding it separate from other relationships can impoverish what is learnt and constrain the production of good knowledge; the epistemic properties of care became self-evident.

How do females with multiple sources of identity deal with intersectional identity tensions and perceived lack of access to social power? The study focuses on how social relationships form and develop in masculinised settings between construction workers and a petite female researcher through perceived notions of equality and inequality. Through autoethnographic tales, the study examines how an academic home comer navigates between conflicting professional and cultural identities, in their native country.

Using collaborative autoethnography, the study examines how the intersections of being a young petite female and a “partial” insider in a male-dominated construction industry influences the researcher's identity work process and her quest for social power.

The findings suggest that to access referent social power, the researcher covers stigmatised intersectional attributes and reveals a more favourable identity. The fieldwork journey of the young petite female researcher highlights that identity work is a situational process that evolves with respondent relationships, respondent assigned roles, perceived notion of access to power and struggles of cultural versus professional identity. The reader is also taken through the collaborative autoethnographic journey of a female researcher and her doctoral studies supervisor.

This paper makes several contributions. First, it contributes to the academic literature on intersectionality of identity, especially concentrating on the intersectional attributes of petite physical stature, gender and perceived lack of access to social power. Second, this paper theorises identity work processes as an indirect strategy of social power in researcher-and-researched relationships. Last, through collaborative autoethnography of female researchers' fieldwork journey, this study contributes to the body of knowledge on academic home comers as “partial” insiders in their native country.

The domain of study on mediated suffering is ensconced within an Orientalist paradigm which ideologically structures our visuality and gaze. The consignment of suffering through bodies of alterity and the geo-politics of the Global South encodes the coloniality of power as a dominant reading. It then naturalizes the West as the voyeur in its consumption of the abject bodies of the Global South. Creating a binary through this East-West polarization in the oeuvre of suffering as a realm of study, it creates the hegemony of the West as the moral guardian of suffering, imbuing it with the right to accord pity and compassion to the lesser Other. Beyond elongating the Orientalist trajectory which lodged the body politic of the Global South as a sustained ideological site of suffering, it hermeneutically seals the East as irredeemable, ordaining it through the gaze over the Other as a mode of coloniality. In countering this Eurocentric proposition, this chapter contends that this coloniality of gaze needs further rumination and new sensibilities in the study of mediated suffering, particularly following 9/11 and the shifting of the geo-politics of suffering in which the West is dispossessed through its own manufactured ideologies of the ‘War on Terror’ such that it is under constant threat of terrorist attacks and through the movement of the displaced Other into the Global North. Besieged and entrapped through its own pathologies of risks and threats, the West is projected through its own victimhood and the politics of the Anthropocene within which risks are seemingly democratized by environmental degradation as an overarching threat for all of humanity. Despite these shifts in the global politics, the scholarship of suffering is locked into this polarity. The chapter interrogates this innate crisis within this field of scholarship.