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This is the first study to examine AIDS activism among African American women. It also argues for womanism as a framework that can more accurately examine activism among African American women. Based on in-depth interviews with 36 African American women AIDS activists, this chapter explores factors that encourage activism among this sample of women. Intersectionality, and its emphasis on notions of identity and intersecting oppressions and social justice, is used as the theoretical framework to examine AIDS activism among these women. Findings suggest that their identities as activists and African American women, as well as their spirituality and notions of community uplift and survival have informed their activism efforts. These findings are discussed along with the limitations of utilizing intersectionality as the theoretical framework. Womanism is suggested as a theoretical framework that can extend the notions of identity and activism among people of color emphasized by intersectionality, as it addresses identity and social justice, but also highlights the importance of spirituality and community uplift among this sample of women.

The chapter presents womanist musings about the author’s journey and growth as a Black woman scholar-advocate committed to socially just and antiracist scholarship. Using autoethnography, the author has synthesized her personal experience as a mother of a child diagnosed with cancer, with her professional endeavors as the founder Golden Moms (a peer support organization where majority of the mothers and their children are White) and with my work as doctoral student, to challenge White privilege in the academy.

Chama microfinance models continue to be a safety net for many rural women in Kenya; however, their financial literacy remains largely unexplored. This study sought to explore the financial literacy of women entrepreneurs who are also members of Chama groups in rural Western Kenya, examine the specific indigenous practices and values that educators could draw upon to support and enhance the teaching of financial literacy to women, and also highlight the potential outcome of integrating indigenous knowledge and pedagogies to financial literacy. The study adopted critical participatory action research and African womanism methodology to centre learning on the experiences of rural Chama women. Based on in-depth interviews of six women in Western Kenya, the study found that the women's financial literacy can be explained and demonstrated through their relationships, connections and identity. On specific indigenous practices and methods the study found community engagement, centred learning and discovery learning, as relevant ways of engaging with the women. Integrating values, practices, and methods to inquire about the financial literacy from the Chama women's perspective cultivated an environment that encouraged mutual respect, sharing, participation and learning. Within the context of the findings, the study suggests that it is best to understand the women's financial literacy from their perspective. This study also contributes to knowledge on critical participatory action research and financial literacy from an Africana womanist perspective.

This essay explores how women scholars grapple with gender and racial inequality during a syndemic. Using a culturally comparative lens, two mother-scholars, one Afro-Boricua who identifies as Black and the other Thai who identifies as Asian, examine this topic through a comparative international womanist theoretical framework. This discussion provides a brief overview of the challenges faculty women of color have faced around the world in contemporary history. It also interrogates how the professional identities of these scholars inform their teaching, scholarship, and personal lives during a period fraught with anti-Blackness and anti-Asian hostility, gender bias, familial demands, and heightened fear and isolation. Through counter-narratives, their lived experiences are placed into a global context and insightful comparisons spotlight specific challenges that uniquely converge for women of color in the academy. This analytical discussion reflects trends in the field of comparative education by examining the impact of gender and racial discrimination on women scholars of color within political, economic, social, and cultural landscapes.

According to Italian theorist Antonio Gramsci, whose best-known contribution to critical thought is his theory regarding hegemony, education “serves a directly important function in maintaining hegemony…[for] [i]t is a vehicle by which consensus is maintained and the knowledge of the ruling bloc (the majority ruling class) is legitimated” (Gross, 2011, p. 66). Although Gramsci's theoretical work was initially situated within the Fascist-dominated Italian legislature in which he aimed to understand how the ruling class maintained power over the proletariat (oppressed groups), his concept offers a lens through which social critics have been able to understand the prevailing superstructures of power in Western capitalist societies. This chapter, therefore, relies on Gramsci's theories to develop an argument (and writing pedagogy) regarding the democratic ability of the historically Black college and university (HBCU), for I contend the HBCU, particularly its first-year composition classroom, is a space where students can practice and propel democracy, thus countering the hegemony that insists on oppressing Black and Brown people.

While the HBCU, as defined by the 1965 Higher Education Act, is a by-product of the superstructure and is thusly grounded upon and legitimated by what bell hooks terms “the white supremacist capitalist patriarchy,” therefore functioning as institutionalized spaces for constructing and maintaining hegemony, HBCUs, explains Eddie S. Glaude Jr. in his 2016 Democracy in Black, are “institutions that both cultivated their (Black folks') civic capacities and served as a space to transmit values that opposed the value gap” (p. 125). In other words, Black folks have had to create “safe spaces” like the HBCU, to exist in their full humanity within an oppressive America whose white citizens devalued their being, and therefore, their American citizenship. Although the HBCU is legitimated by the hegemony, the HBCU, I argue, remains a space where the democracy America has yet to realize can be learned and practiced, especially if teachers, particularly within first-year composition programs, employ counterhegemonic curriculums and practices like the AfriWomanist approach to teaching I offer here.

To investigate how the perceived feminist/womanist identities of female managers in Turkey affect their leadership styles.

Three main constructs were used to measure the relationship between feminist and womanist identity and leadership styles: womanist identity attitude scale, feminist identity composite scale, and GLOBE leadership scale. Data were collected by web‐based survey from the 102 female managers of large‐scale private sector companies in Turkey. Results were analyzed by regression analysis.

The results of the study, gathered over a two‐month web‐based survey, show that the feminist/womanist approaches held by women influence a variety of leadership styles. While feminist approaches are inspiring and effective in team‐work, womanist approaches affect collaborative, participative, and visionary leadership styles.

Only female managers from large‐scale companies were included in the research; therefore, the results only reflect the opinions of women from large organizations.

Feminist/womanist lines of thought that emerged as extensions of the women's movement have also impacted upon the executive branches of organizations. In particular, it is thought that female managers possess different leadership qualities than men, thereby constituting a separate group within an organization. It is therefore significant to note that feminist/womanist approaches influence women's leadership styles.

This study adds significantly to the published body of knowledge. Its findings reflect valuable contribution concerning which factors of feminism/womanism attitudes have an effect on leadership styles.

Feminist theory is concentrated on androcentric interpretations and the patriarchal status quo, with conflicts among feminists taking a definite second place to the concern with uniting women in the face of their oppression under patriarchy. Recently, however, and especially in the United States, controversy among feminists has acquired a new intensity, with influential theorists like Gayatri Spivak and Trinh T. Minh‐ha challenging the limitations of dominant feminist paradigms.

The recent UK Diversity in Sport Governance report (Sport England & UK Sport, 2019) highlighted that two-thirds of boards have no Black, Asian and minority ethnic members and that board diversity is an ongoing problem. In the report, Sport England and UK Sport (2019, p. 5) acknowledged that ‘the sports sector is falling behind other sectors in terms of minority ethic members’. While this is an important acknowledgement, it reflects trends in both research and policy on diversity in UK sport governance that continue to focus on single forms of discrimination (e.g., gender, ethnicity, age or sexuality). In this chapter we move beyond this approach to consider how Black women experience sport leadership and governance through an intersectional lens. The key findings in this paper outline Black women's positionality at the intersections of race and gender and how these influence their sport leadership opportunities and experiences based on (1) their outsider within status, (2) inequities in their salaries, marginalising promotions and occupational stereotyping, (3) their identity negotiation and (4) their experiences with womanism. We conclude by arguing for more research that explores the intersection of race and gender within UK sport leadership and governance, which should be positioned within the context of long-standing and deep-rooted racialised and gendered ideology and beliefs within UK society.