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This article examines the writing practices most often associated with French feminist thought called écriture féminine and subjects it to debates concerning embodied writing in management and organisation studies. Écriture féminine explores the intersections between language, sexual difference and writing from the body. Often considered a distinct and alluring strand of feminist writing and philosophy, I draw together possibilities for its use and explore implications that emerge for teaching and researching management and organisations. With focus on two modes of writing the feminine, through Luce Irigaray and Hélène Cixous, the intersections between sex/text are examined and form ways of decentring conventional modes of writing. The article concludes with discussing the politics of writing differently for researching, teaching and writing about organisations, the need to expose the effects of a masculine singularity in writing and how it may suppress and conceal possibilities but also offer opportunities for claiming space for an affective feminist politics inscribed in language. [ABSTRACT FROM AUTHOR]

This is a methodological article that explores research practices in the spaces and power structures of collaborative research involving two feminist scholars who are committed to postcolonial ways of working and are also colleagues and friends. Intersectionality is a core principle in our research and teaching and provides us with the basis of collaboration by enabling an 'analytical sensitivity [which] think[s] about the problem of sameness and difference and its relation to power' (Cho et al. 2013, 795). At the forefront of our project, its conceptualisation, research design and conduct were the relationships to our research of our embodied selves, those of others in our care and those encountered in fieldwork. These embodied relationships were particularly palpable through the impact of unplanned changes in the fieldwork phase of the project. The purpose of this article is to show the intellectual and practical challenges of dealing with contingencies in a feminist postcolonial research project and the ways in which certain embodied relations are privileged, particularly presence versus absence. We show how intersectional theory and practice alleviated frictions between the materiality of bodies, while also retaining the imperatives of intellectual and relational solidarity and integrity. This underlines the critical importance of a generous embodied feminist politics underpinned by intersectional thinking. [ABSTRACT FROM AUTHOR]

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Racist hate crimes have increased in Sweden since 2006 when reports started, but they have also been followed by a variety of protests. This article analyzes the so-called #HijabUppropet (#HijabOutcry), a call initiated by Muslim feminist activists in response to a racist attack on a Muslim woman, which encouraged all "sisters" in Sweden to temporarily veil themselves in solidarity. The hijab outcry was widely heard and both celebrated and debated. Drawing on postcolonial feminist theory, this article shows how the initial protest against racism was partly reduced to a matter of being for or against the veil and the right to choose. Despite intentions to normalize the veil, the flow of comments and pictures on social media turned veils into examples of odd, exotic, and beautiful elements that enrich Swedish culture. The white secular subject was again reinstalled as the ideal and it seemed as though Muslim women could not pass as agents of Swedish feminist solidarity. Yet, at the same time, the debate in the aftermath of the hijab outcry had the effect of initiating an uneasy feeling of not belonging among white non-Muslim participators. This was a feeling that might affect future acts of solidarity--confronting a Swedish context of secular pride and whiteness--where Muslim women must struggle to be recognized as political subjects. [ABSTRACT FROM AUTHOR]

In spite of feminist criticism of the welfare state, Norwegian society is frequently perceived as gender-equal. As a truism of public discourse, gender equality affirms a neoliberal understanding of individuals as able to act independently and to freely choose their course in life. This article disrupts that truism with an analysis of a transitional process that occurred to a seemingly free and gender-equal married woman whose everyday life took an unexpected turn at the age of 50 when her husband was diagnosed with Alzheimer’s disease. Using an abductive method, we construct a narrative with this woman as the main character. We then use the narrative as an optical device for scrutinizing encounters between the notions “free and gender-equal woman” and “gendered next of kin”, analysing the situated becoming of gender and understanding the encounters’ potential for agency and resistance. The inquiry brings a pattern of gendered encounters into being, demonstrating how a seemingly free and gender-equal woman’s strength and independence become subordinating weaknesses in encounters with the welfare state. This paradox raises questions about the politics of everyday life in a presumably gender-equal society, brings new struggles onto the feminist agenda, and demands that the personal becomes political yet again. [ABSTRACT FROM AUTHOR]