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Feminist leadership and administrative praxis include areas overlooked or devalued by traditional leadership. In this chapter, the authors explore how academic administrators in the United States who self-identify as “feminist” integrate their feminist values into daily praxis, decisions, and implementation – or revision – of institutional policies. The goals of this study are to identify how feminist values inform praxis and how feminist administrators’ praxis produce successful changes. Through in-depth, semi-structured, qualitative interviews with feminist administrators in higher education, the authors find commonalities in feminist values, in how those values shape administrators’ interactions, and how they inform initiatives and policies on which administrators have worked. Feminist administrators rely on values such as transparency, collaboration, inclusivity, empowering others, and being mindful of power and personal biases. These values informed their interactions with faculty, staff, and students as well as formal policies and initiatives, which were infused with feminist principles in their efforts to make academe more just.

Purpose – This chapter explores the nature of feminist research and its contributions to criminology, with a specific focus on intersectionality and intimate partner violence (IPV) research.

Methodology/approach – Feminism, feminist criminology, and intersectionality are used to consider approaches to research and criminological knowledge-production broadly, and IPV research specifically.

Findings – An analysis of feminism and feminist criminology in early movement and contemporary contexts demonstrates the necessity of intersectionality to feminist praxis. Feminist criminology, as a reflexive and evolving field, maintains a commitment to progressive social change and addressing inequality. In the context of IPV, this commitment tasks feminist criminology with examining the consequences of historical, carceral feminist approaches related to the over-policing and criminalization of racialized, Indigenous, and immigrant communities. In working to prevent IPV, feminist criminology should prioritize interdisciplinary work and engage broader social movements, recognizing the interconnectedness of gender justice with racial, economic, and health justice.

Originality/value – Through a consideration of feminist approaches to research and the importance of intersectionality to IPV research specifically, this analysis links broader feminist research principles and intersectional understandings with contemporary anti-carceral movements and interdisciplinary, public health-driven understandings surrounding IPV.

In this chapter, I uncover the jail diaries of a revolutionary woman of the 20th century Pakistan, Akhtar Baloch. Although feminism in Pakistan has oscillated between liberal and postcolonial camps, through reading Akhtar's diaries, compiled as Prison Narratives (2017), I center Akhtar's own struggles for Sindh, along with the resistance of the women she met in the prison convicted for the murders of their husbands, to better theorize Marxist Feminism in Pakistan that overturns the structures that commodify women through love and revolution. My article will show the commodification of women's bodies; the “sale” of women through marriage as the goal of this commodification; the lovelessness and alienation women experience in commodified marriages; the unexpected fall in love with someone whom it is subversive for the commodified wife to love; the subversion of this unexpected event that leads to the attempted resolution of this tension through murder; the separation of the lovers through the incarceration of the woman by the capitalist-patriarchal state; and finally, the unexpected outcome (albeit the most common one) that the male lover abandons his female lover once she's jailed, but the defiantly brave female lover finds platonic love in jail through close female friendships with other women who are similarly brave in both love and in revolution. Through this exposition, I show that Akhtar's diaries provide a way for us to build on Marxist Feminist theory through a theory of love and revolution from a Sindhi feminist perspective.

The article engages the “double identity” of being a feminist activist and academic in a tertiary institution in a post‐colonial society. The aim is to grapple with the personal experiences of a “change agent” in a tertiary education sector that is going through political transformation. The author also reflects on the impact of neo‐liberal capitalism on tertiary institutions, and its depoliticising effect on feminist activism. It engages the establishment of gender studies programs.

The article is a viewpoint and uses the personal reflections of a feminist scholar at a South African university to illustrate issues of personal location at a university as a site of struggle, but also location in the global South. It elaborates on the difficulty of changing male dominated institutional cultures and ways in which feminist activism is subverted.

The article shows how the experiences of being a change agent make “the personal political” and this contributes to taking a psychological toll. It exposes the intransigence toward change in hierarchical male dominated institutional cultures and recommends feminist solidarity across tertiary institutions, as well as using institutional opportunities for feminist purposes as counter measures to co‐option.

The value of the article is located in the reflection of a feminist scholar on her own experiences in the context of a South African university but may open a space for feminist scholars in tertiary institutions globally to relate to these experiences.

The papers explores the emergence of an ideological consolidation amidst the theory of intersectionality put forth by Crenshaw and Mohanty's transnational feminist thought vis-à-vis the thematic concerns of Punjabi immigrant fiction.

The paper attempts to follow a qualitative approach in terms of uncovering the various facets of Punjabi Diasporic Fiction vis-à-vis reflecting how intersectionality defines the diasporic condition of third-world immigrant women through contextualizing Fauzia Rafique's text, Skeena.

The performed study depicts the intellectual consonance between Crenshaw and Mohanty's theories and how immigrant literature aids Crenshaw and Mohanty's hypothesis into praxis.

The research majorly focuses upon the works of the Punjabi diaspora and studies the diaspora's implications while analyzing how the diaspora contributes in rupturing contemporary hegemonic structures.

The paper has been originally drafted through the honest research performed by the author.

This chapter reviews developments in the intellectual and activist work of African feminists and gender scholars over the past two decades. African feminists and gender scholar activists have broken with dominant epistemologies to frame their own sites of knowledge production and feminist identity, reflecting shifting conditions in local and global contexts. The knowledge they generate is rooted in a tradition of scholarship, activism, and engagements with state institutions and with transnational and regional feminist movements. I discuss (1) contexts in which African feminist standpoints have emerged over the past 20 years, (2) developments in women and gender studies programs, and (3) ways in which African feminist scholars in the continent and diaspora have stimulated intellectual engagement and activism through feminist research and publishing, collaborative scholarship, influencing policy, and new forms of activism.

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Authors’ note: To capture the collaborative feminist process in writing this article, we list authors’ name alphabetically rather than the traditional presentation of lead author first.

We use Third World, Materialist, and Poststructuralist feminist perspectives with an intersectional transnational lens to analyze our self-reflections about feminist pedagogy and the messy business of conducting our research. We draw on student participant interviews and responses to follow-up questions to support key arguments.

Much feminist pedagogy discourse constructs consciousness-raising and empowerment as positive. However, our research indicates our students’ experiences of these processes as well as our own as teachers and researchers is contradictory; outcomes are often unintended and not always positive, despite our best intentions.

Our work seeks to destabilize problematic notions of empowerment and consciousness-raising by contributing accounts of how feminist pedagogy impacts students in sometimes negative, unintended ways. These contributions should be utilized to better understand power relations between students and teachers, as well as refine pedagogical approaches to best address and reevaluate their impacts on students.

Rather than perpetuate decontextualized and overly optimistic notions of feminist pedagogy, consciousness-raising, and empowerment that fail to capture the complexities and contradictions of women’s lives and the gendered relations in which they participate, this chapter stands as a call to feminists to problematize their key concepts and practices and lay them open to critique.

In this chapter, I highlight the need to turn the institutional ethnography (IE) lens of enquiry onto IE itself, and consequently, the importance for institutional ethnographers to attend to their standpoint in taking up and activating their understanding of IE. Many, including Wise and Stanley (1990) and Walby (2007), celebrate Smith’s sociology but raise important ontological and epistemological questions about IE’s own recursive power. While IE has developed from a critique of wider sociological inquiry, it is troubled by the institutional ethnographer’s own standpont when using IE uncritically, without reflexivity of their standpoint in relation with IE and knowledge generation. IE stands in relation between the researcher and the everyday of the research participants in a local research context that is particular and plural, situated and dynamic. The chapter highlights a particular critique by Dorothy Smith of Pierre Bourdieu’s concept of habitus as a “blobontology,” yet considers the theoretical similarities between Smith and Bourdieu. I argue that institutional ethnographers and IE itself are not be immune from the kinds of unravelling that Smith undertakes of other approaches to sociological inquiry. Researcher standpoint, reflexivity, and their relation to knowledge generation are therefore critical aspects of approach without which there is potential to “other” and develop morally questionable representations of people that diminishes the actuality of their subjective experience.

This chapter seeks to situate theoretically and comparatively the definitions and praxis of feminism by women activists of the Brazilian participatory state feminism in comparison to the current and emerging definitions in the theories and praxis of transnational feminisms. It analyzes the answers to attitudinal as well as behavior questions to a survey conducted in 2016 among delegates to National Conference for Policies for Women, representing over 150,000 women activists from all over the country and from a wide range of organizations and movements (women’s and feminist organizations, trade unions, political parties, black movements, environmental groups, LQBT organizations, etc.). The main research question addressed in this chapter is whether current Brazilian feminisms – constructed by several generations of women – have had a trajectory, convergent with those of the feminisms of the global north and the global south, moving from the “rights feminism” of the 1970s to the current intersectional and emancipatory feminism, which goes beyond the affirmation of women’s rights and gender equality, and moves on to use the broader concept of social justice to propose equality for the whole of society, not just for women.