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Social exclusion as a result of gender, race, and class inequality is perhaps one of the most pressing challenges associated with the development of a diverse information technology (IT) workforce. Women remain under represented in the IT workforce and college majors that prepare students for IT careers. Research on the under representation of women in IT typically assumes women to be homogeneous in nature, something that blinds the research to variation that exists among women. This paper aims to address these issues.

The paper challenges the assumption of heterogeneity by investigating how the intersection of gender, race, and class identities shape the experiences of Black female IT workers and learners in the USA.

The results of this meta‐analysis offer new ways of theorizing that provide nuanced understanding of social exclusion and varied emancipatory practices in reaction to shared group exposure to oppression.

This study on the under‐representation of women as IT workers and learners in the USA considers race and class as equally important factors for understanding variation among women. In addition, this paper provides rich insights into the experiences of Black women, a group that is largely absent from the research on gender and IT.

Bateson's model of classifying different types of learning will be analyzed from a logical and technical point of view. While learning 0 has been realized for chess playing computers, learning I turns out today as the basic concept of artificial neural nets (ANN). All models of ANN are basically (non linear) data filters, which is the idea behind simple and behavioristic input‐output models.

The paper will discuss technical systems designed on the concept of learning 0 and I and it will demonstrate that these models do not have an environment, i.e. they are non‐cognitive and therefore “non‐learning” systems.

Models based on Bateson's category of Learning II differ fundamentally from Learning 0 and I. They cannot be modeled any longer on the basis of classical (mono‐contextural) logics. Technical artifacts which belong to this category have to be able to change their algorithms (behavior) by their own effort. Learning II turns out as a process which cannot be described or modeled on a sequential time axis. Learning II as a process belongs to the category of (parallel interwoven) heterarchical‐hierarchical process‐structures.

In order to model this kind of process‐structures the polycontextural theory has to be used – a theory which was introduced by the German‐American Philosopher and Logician Gotthard Günther (1900‐1984) and has been further developed by Rudolf Kaehr and others.

Poetic inquiry is an approach that promotes alternate perspectives about what research means and speaks to more diverse audiences than traditional forms of research. Across academia, there is increasing attention to decolonising research. This reflects a shift towards research methods that recognise, acknowledge and appreciate diverse ways of knowing, being and doing. The purpose of this paper is to explore the different ways in which poetic inquiry communicates parallax to further decolonise knowledge production and dissemination and centre First Nations’ ways of knowing, being and doing.

This manuscript presents two First Nations’ perspectives on a methodological approach that is decolonial and aligns with Indigenous ways of knowing, being and doing. In trying to frame this diversity through Indigenous standpoint theory (Foley, 2003), the authors present two First Nation’s women's autoethnographic perspectives through standpoint and poetics on the role of poetic inquiry and parallax in public pedagogy and decolonising research (Fredericks et al., 2019; Moreton-Robinson, 2000).

The key to understanding poetic inquiry is parallax, the shift in an object, perspective or thinking that comes with a change in the observer's position or perspective. Challenging dominant research paradigms is essential for the continued evolution of research methodologies and to challenge the legacy that researchers have left in colonised countries. The poetic is often invisible/unrecognised in the broader Indigenist research agenda; however, it is a powerful tool in decolonial research in the way it disrupts core assumptions about and within research and can effectively engage with those paradoxes that decolonising research tends to uncover.

Poetic inquiry is not readily accepted in academia; however, it is a medium that is well suited to communicating diverse ways of knowing and has a history of being embraced by First Nations peoples in Australia. Embracing poetic inquiry in qualitative research offers a unique approach to decolonising knowledge and making space for Indigenous ways of knowing, being and doing.

Poetic inquiry offers a unique approach to centring First Nations voices, perspectives and experiences to reduce hegemonic assumptions in qualitative research.

Writing about poetic inquiry and decolonisation from a First Nations’ perspective using poetry is a novel and nuanced approach to discussions around First Nations ways of knowing, being and doing.

In this chapter, I assess the treatment of transgender within the sociology of gender and propose a new standard of transfeminist methodology that would work against transgender marginalization in social scientific research.

I assess the treatment of transgender within the sociology of gender by conducting a content analysis of all articles and chapters focusing on transgender people, experiences, bodies, and phenomena published between 1987 and 2014 in the journal Gender & Society (n = 12) and between 1996 and 2014 in the book series Advances in Gender Research (n = 5).

I first outline key tenets of feminist methodology and suggest additional transfeminist methodological considerations. I proceed to a content analysis of existing transgender research in two key publications to support my proposal of the development of transfeminist methodology.

This chapter highlights the need to expand feminist methodology for the study of transgender people and phenomena. Specifically, I propose the development of transfeminist methodology, an approach that centers on transgender experience and perspectives.

The focus of this paper is to centre the lived experiences and perceptions of western education held by Aboriginal people who lived at Moola Bulla Native Cattle Station (Moola Bulla) in Western Australia, between 1910 and 1955. Of interest is an investigation into how government legislations and policies influenced these experiences and perceptions. The purpose of this paper is to promote the powerful narrative that simultaneously acknowledges injustice and honours Aboriginal agency.

The research from which this paper is drawn moves away from colonial, paternalistic and racist interpretations of history; it is designed to decolonise the narrative of Aboriginal education in remote Western Australia. The research uses the wide and deep angle lens of qualitative historical research, filtered by decolonising methodologies and standpoint theory. Simultaneously, the paper valorises the contributions Indigenous academics are making to the decolonisation of historical research.

Preliminary findings suggest the narrative told by the residents who were educated at Moola Bulla support a reframing of previous deficit misrepresentations of indigeneity into strength-based narratives. These narratives, or “counter stories”, articulate resistance to colonial master narratives.

This paper argues that listening to Aboriginal lived experiences and perceptions of western education from the past will better inform our engagement with the delivery of equitable educational opportunities for Aboriginal students in remote contexts in the future.

This paper will contribute to the wider academic community by addressing accountability in Aboriginal education. Most important to the study is the honouring of the participants and families of those who once lived on Moola Bulla, many who are speaking back through the telling of their story.

This study aims to systematically review papers on women’s entrepreneurship in the internationalization of small and medium enterprises (SMEs) by examining the research profile (i.e. publication trends, publishers, domain and quality of journals, methodologies and units of analysis and regional classifications), internationalization entry modes and the theories underpinning, key variables using AMO framework (i.e. antecedents, mediators, moderators and outcomes) and suggestions for potential future studies.

This study used bibliometric analysis by selecting 62 relevant papers from 3,016 papers collected from the Web of Science, Scopus, Google Scholar and EBSCO databases. Content analysis was conducted to identify key research issues and gaps, which were then mapped on an AMO framework to address potential future research.

This study found that the number of papers published during the period 1994–September 2022 fluctuated, indicating an increasing trend of women’s entrepreneurship research in the internationalization of SMEs being published in various reputable journals by well-known publishers. This study also found several alternatives of internationalization entry modes, although export is still the most widely used alternative. Various theories that underlie this research include internationalization theory, resource-based theory, feminist theory and international entrepreneurship. This study proposes a future research framework on women’s entrepreneurship in the internationalization of SMEs: AMO.

This study contributes to the intersection of gender-focused international business and entrepreneurship domains. This study proposes a conceptual model of women’s entrepreneurship in internationalization of SMEs by mapping the antecedents, mediators/moderators and outcomes and offers promising opportunities for future research directions.

By studying four public universities in Egypt, the author of this paper aims to identify how male faculty perceive the representation and status of their female colleagues.

The author employed a qualitative research method via semi-structured interviews with 40 male academics in addition to five focus group discussions with an additional 20 male academics. The author subsequently used thematic analysis to determine the main ideas in the transcripts.

The findings confirmed that women faculty are not under-represented at professorial levels, but they are denied administrative academic positions, such as rectors and deans in universities. The author also discovered that the social norms shaping both national and organizational culture in Egypt create a cultural bias against women faculty.

To the best of the author's knowledge, this study is the first of its kind in the context of a developing nation to focus on the status and representation of women faculty from the perspective of male colleagues, and subsequently, it is the first to address the higher education sector in one of the leading developing nations in Africa and the Middle East. This paper contributes by filling a gap in HR management and higher education, in which empirical studies that address male faculty to identify their perceptions of the status and representation of their female colleagues have been limited so far.

The purpose of this paper is to reflect on critical race theory’s application in organisational visuals research with a focus on forms of visual white supremacy in the workplace.

Drawing on the authors’ personal experiences as racialised “Others” with organisational white supremacy, this paper employs reflective autoethnography to elucidate how whiteness is positioned in the academic workplace through the use of visual imagery. The university, departments and colleagues appearing in this study have been de-identified to ensure their anonymity and protect their privacy.

The authors’ autoethnographic accounts discuss how people of colour are appropriated, commodified and subordinated in the ongoing practice of whiteness.

Illuminating the subtle ways through which white supremacy is embedded in the visual and aesthetic dimensions of the organisation provides a more critical awareness of workplace racism.

This paper advances the critical project of organisational visual studies by interrogating the ways by which white dominance is enacted and reinforced via the everyday visual and aesthetic dimensions of the workplace. An added contribution of this paper is in demonstrating that visual racism extends beyond misrepresentations of people of colour, but can also manifest in what the authors conceptualise as “visual white supremacy”.

The following ethnographic study was conducted to better understand the site-specific, qualitative impact of organizational, taken-for-granted assumptions and practices regarding gender and family life in the reproduction of on-the-ground gender inequality. More specifically, this case study considers the consequences of organizational assumptions consistent with Bem’s (1993) three “lenses of gender” – androcentrism, essentialism, and polarization – on direct service provision for homeless clients in a small, faith-based, social service provider.

Interview and participant-observation data were gathered during time spent volunteering with Integrity Intervention (pseudonym): a small liberal Methodist outreach ministry for the homeless. Data collection was guided by the following question: How do Integrity Intervention’s cultural models (or “schemas”) for gender and family life shape the ways the organization becomes a gendered social space?

I find that expectations for client behavior were deeply gendered, in a manner consistent with the “lenses of gender.” Additionally, normative expectations for subordinate masculinities were also informed and crosscut by race and class marginalization. Ultimately, my findings suggest that the “lenses of gender” may be imbued with class and race-specific interpretive meaning. I delineate forms of site-specific gendered, racialized, and classed cultural schemata for understanding poverty and homelessness, and explain how they ultimately work together to preclude inclusive and gender-equitable service provision.

This study is limited to providers and participants in one particular nonprofit organization.

The conclusions of the study bear implications for understanding the various forms through which gender inequality is reproduced – particularly in settings of faith-based social service provision.