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This study examines how the representation of women and people of color on nonprofit boards relates to CEO gender and race.

This study uses the 2020 data of 501(c)(3) nonprofit organizations in a Southeastern U.S. state. It employs the seemingly unrelated bivariate probit regression to simultaneously estimate the two equations for CEO gender and race.

The findings show that the proportion of board members of color is positively associated with having a CEO of color and a female CEO. The proportion of female board members is positively associated with having a female CEO, but not with having a CEO of color.

The lack of a positive connection between women’s representation on the board and having a CEO of color may be attributable to the pervasive and systematic Whiteness in nonprofit leadership. The findings suggest that nonprofit boards reflect on the current executive hiring policies and practices to address existing racial biases or barriers.

This study’s findings reveal that the descriptive representation of women and people of color in the governing board is closely linked to their substantive representation in the form of selecting a woman or a person of color as the CEO. The findings also suggest an interconnection between the representation of people of color on the board and having a female CEO. However, women’s representation on the board is not related to having a CEO of color.

Women leaders are critically underrepresented in academic leadership, and the leadership of diverse groups of women has been profoundly undervalued. Women of color leaders within higher education face a double bind of racial and gender disparity and biases within the education workforce and their institutions. This chapter situates leadership in the education workforce and the process of women of color becoming leaders within an understanding of intersecting social identities and intersectionality. At all levels of higher education, women of color, particularly Black women, have increased over time and present an opportunity to understand how their intersecting identities, feminist standpoint, and collective community contribute to increased racial diversity, gender diversity, and inclusive workplaces.

This paper investigates the meaning of spirituality and empowerment from the perspective of women of color (WOC) in Fortune 500 companies how it impacts their leadership.

Detailed data were collected through in depth semi-structured interviews documenting their experience as lived in the context of their daily work environments. Twelve WOC in leadership positions were interviewed, and transcripts analyzed using thematic analysis. Their narratives provide insight into the experiences of discrimination and bias and the stress and disenfranchisement that result from these experiences.

Analysis shows that for these women, spirituality was more than a philosophical orientation but comprised a core facet of their identity, empowering them to cope with adversity and uplift others through a leadership style defined by compassion, trust, strong interpersonal relationships and purpose.

Implications for creating more compassionate and inclusive environments that draw on principles of empowerment and spiritual leadership are provided.

This study contributes uniquely to the literature by exploring the perspectives of understudied women leaders who identify as African American, South-Asian and Latina on spirituality and empowerment and their impact on their leadership.

The indigenous and sustainable knowledge possessed by the tribal people and communities plays an extremely important role in the conservation of the climate. As per the United Nations Sustainable Development Goals (UN SDGs), tribal communities play an important role in preserving traditional knowledge, culture, food practices and textiles. The remains of the Indus Valley civilisation highlight the importance of the culture and religion. Animism and the worship of nature to achieve success in routines and tasks have been practised by these tribes for centuries. India is a mosaic of more than 705 different colourful tribes, and each of these tribes has their own identity that differentiates it from the other tribes. With increasing ecological complexities, the knowledge owned by the tribes is extremely useful in the preservation of the climate. This chapter seeks to explore the various hues and colours that constitute the mosaic of Indian tribal culture.

Based on qualitative data from a large study exploring Muslim experiences in the workplace, this chapter explains how Muslim dress standards inform identity and are influenced by US cultural ideals about self-presentation and perceived anti-Muslim hostility. Theoretical sampling was used to find 25 men and 59 women, 32 of whom are veiled. These individuals worked at major corporations as numerical minorities or held professions where they encountered non-Muslims regularly. Informed by theories of orientalism and social identity, findings examine hegemonic representations of organizational power and describe how men could employ masculine practices to navigate anti-Muslim discourse and foster a sense of belonging at work. Within immigrant-centered workplaces, women face cultural backlash for appropriating Western styles deemed immodest. While working outside their community, women who wore hijabs emphasized their femininity through softer colors, makeup, or “unpinning” their veil to offset the visceral reaction to their hijab. Thus, adapting to workplace dress expectations is structured by intersections of gender, religion, and workplace location. This chapter illustrates how Muslim dress strategies indirectly reflect how Western standards of dress, behavior, and self-expression determine qualifications and approachability within workplace structures, marginalizing Muslims and reproducing racial and gender hierarchies.

The present study explored the young women's lived experiences of discrimination and othering based on skin tone in two rural localities of Uttarakhand , State of India. The authors used intersectionality as the theoretical lens for this study.

The authors have adopted an interpretive phenomenological study in the conduct of this research. The authors interviewed twelve female participants in person using a semi-structured interview schedule. The data were analysed using the six-stage data analysis process of interpretive phenomenological analysis.

The study's findings underline the experiences of stigma, negative self-concept, marriage is a complex reality, media's influence and skin whitening is the first and last resort. Dark-skinned women experience stressful life events due to their skin tone and society's prejudice favouring white and fair skin tones. The experiences of bullying, social shame, guilt and low esteem were also vivid.

This study reveals women's exposure to negative experiences of skin-tone-based discrimination prevalent in Indian society. This is one of the first kinds of such study in India that captures the dark-hued women's recurrent phenomenon of discrimination in their daily lives. It further shows that skin-tone bias and discrimination are widely prevalent and practised despite the claims that Indian society is free from skin-tone biasedness and subsequent discrimination.

Black women faculty are experiencing multiple marginalities within their intersectional identities (Thomas & Hollenshead, 2001). The overwhelming obstacles that they face in academia regarding racism, lack of mentorship, and its impact on productivity are well documented (Allen, Huggins-Hoyt, Holosko, & Briggs, 2018). However, through a raced and gendered intersection centering Black women, these workplace obstacles can transform into something far more insidious (Young & Hines, 2018). Black women academics do not enter academic environments that have been liberated from racism, sexism, or misogynoir; instead, the environment itself is a microcosm of the world in which they reside (Thompson, 2020). Black women academics are double minorities and face issues such as isolation from collegial networks; lack of institutional/departmental support; forced positionality into the role of mentorship for students of color; and increased visibility and bodily presentation concerns (Allen et al., 2018; Pittman, 2010). Further still, the workplace dynamics and needs of students of color can collide within the work of Black women academics, increasing the prevalence of othermothering and a racialized and gendered racial uplift (Griffin, 2013; Mawhinney, 2011). Though previous studies have demonstrated positive effects of university diversification, women, ethnic minorities, sexual minorities, and religious minorities continue to face antagonistic environments (Cunningham, 2009; Hughes & Howard-Hamilton, 2003). Rooted within Black Feminist Thought and Critical Race Theory, this chapter aims to highlight the intersectional identities of Black women academics and identifies mechanisms to address how Black women are experiencing multiple marginalities within their intersectional identities (Hirshfield & Joseph, 2012).

With the ongoing educational disparities and an increasingly diverse special education student population, the need for Black special education teacher faculty at Historically Black Colleges and Universities (HBCUs) has never been greater. The role of Black women in higher education is indispensable as a means of addressing the social injustices faced by students of color with disabilities, diverse communities, families, and historically underserved groups by training Black educators. In this chapter, the author introduces her authentic self and academic journey as foundational to the proposed ideas expressed. The roles of novice special education faculty are discussed, including the challenges these emerging professionals face in obtaining tenure, promotion, and grant procurement. This is followed by suggestions for how to respond to the microaggressions (e.g., classism and colorism) encountered by both Black and White peers. Based on that groundwork, a series of best practices are proposed for creating safe spaces, nurturing and mentoring our future special education teachers. The chapter ends with a reinforcing and supporting summary of lessons learned to promote persistence and retention among Black special education teacher education faculty.

The purpose of this study is to investigate the physical, ultraviolet (UV), colour appearance and colour fastness properties of selected fabrics dyed with natural dyes from Daboya and Ntonso communities of Ghana. The study further highlights the rich cultural heritage of traditional dyeing from these two communities. Craftsmen in West Africa especially Ghana, have sustained the traditional dyeing methods to produce textile products for consumers.

In this study, two sample fabrics were purchased from craftsmen at Ntonso and Daboya communities in Ghana. These fabrics were analysed at the laboratory under standard test methods for their physical, UV, colour appearance and colour fastness properties.

Results showed that all the sample fabrics have good UV shielding performance (ratings above 50+). Daboya sample fabrics (dyed with indigo dyes) produced more colour stains than the sample fabrics from Ntonso (dyed with black “kuntunkuni” dyes). The K/S_sum value or colour yield reduced after washing but that alternatively increased the calculated ultraviolet protection factor.

Findings from this study exposed the unique UV performance of dyed traditional fabrics (using natural dyes) from Ntonso and Daboya communities in Ghana. This inspires and enforces the need for craftsmen to improve their production cycle to produce these fabrics in different sizes which provides the necessary UV shielding abilities for consumers in the wake of climate changes.

This study demonstrated that the natural dyeing process at the two communities produced relatively good UV and colour fastness properties of the sample fabrics. These eco-friendly dyeing practices have survived over time to maintain and promote the concept of sustainability within the textile and fashion industry in Ghana.

This paper introduces a new approach to theorising and learning from Black, Asian and Minority Ethnic (BAME) women’s experiences of inequality in academia. It offers a versatile model with which the structure of a particular racist-sexist inequality regime can be theorised from empirical evidence.

The paper presents composite, fictionalised accounts of intersectional discrimination which are then analysed through critical realist frameworks, employing critical race feminist theory insights. This novel “whisper network” method centres the knowledge of BAME women in academia, and is translatable to other marginalised actors, offering a more protective means by which to access their knowledge as a foundation for organisational change.

Through theorising the ontological arrangement of key causal mechanisms responsible for the reproduction of inequality regimes, the paper illuminates links between micro-level intersectional discrimination and meso-level institutional inequality.

In order to preserve anonymity and reduce potential backlash, the vignettes in this paper are not intended to precisely capture specific empirical realities, but instead reflect wider patterns from the author's own whisper network knowledge. Nonetheless, the analytical method developed here could be applied to rigorously collected empirical data, with clear implications for improving organisational practice.

The paper offers a structured and systematic process by which qualitative data on institutional inequality can be analysed and stakeholders engaged to develop and propose solutions, even by individuals new to the field.

A methodical basis for strategic action addressing the issues revealed through such an analysis can be developed in order to galvanise and steer organisational change.

The novelty of the paper is twofold: in its original synthesis of critical realist depth ontology and ontological insights from critical race feminist theory about social structures of oppression, and in the development of the innovative “whisper network” method based upon a critical race theory counter-storytelling epistemology, in conversation with the emergent stream of literature within feminist organisation studies regarding the importance of “writing differently”.