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AbstractIn what ways can we understand the productive tensions and complexities of digital feminist activism? This paper explores the increase of networked feminism, which focuses attention on digital activism and its relation to transformative social change. It suggests that we need a better understanding of how digital feminist activism might be changing the shape of transnational feminist resistance and praxis, and how feminist politics are created and enacted in digitally mediated environments. These result in new forms of feminist consciousness built on affective and embodied engagements. The paper explores the complex and ambivalent role of affective politics and embodied ethics to explore conditions of vulnerability. Using illustrative, global cases to show the nuances across digital activism, the paper contributes to understanding the complexities and differential effects of online environments, the mediation of feminist politics through digital knowledge cultures and the possibilities, challenges, and productive tensions that lie in the ever‐increasing use of digital environments.

Using two contemporary cases of the global #MeToo movement and UK-based collective Sisters Uncut, this paper argues that a more in-depth and critical concern with gendered difference is necessary for understanding radical democratic ethics, one that advances and develops current understandings of business ethics. It draws on practices of social activism and dissent through the context of Irigaray's later writing on democratic politics and Ziarek's analysis of dissensus and democracy that proceeds from an emphasis on alterity as the capacity to transform nonappropriative self-other relations. Therefore, the aims of the paper are: (i) to develop a deeper understanding of a culture of difference and to consider sexual difference as central to the development of a practical democratic ethics and politics of organizations; (ii) to explore two key cases of contemporary feminist social movements that demonstrate connected yet contrasting examples of how feminist politics develops through an appreciation of embodied, intercorporeal differences; and (iii) to extend insights from Irigaray and Ziarek to examine ways in which a practical democratic politics proceeding from an embodied ethics of difference forms an important advancement to theorising the connection between ethics, dissent and democracy.

This paper engages with what it means to write love and poses the question: what does love do for feminine writing? I move beyond the concept of love as an ideology or condition of work (such as 'for the love of the job') and draw on a feminine poetics of organization that highlights its disruptive potential. Love, in this sense, breaks the rationality and order of the 'masterful' text and alters gendered academic writing. The power of writing with love and effecting change in organizations is developed through a discussion of three feminist writers. The paper explores three significant texts, Kristeva's Tales of Love ; Irigaray's The Way of Love ; and hooks' All About Love , in order to examine the problematic representation of love and to advocate a turn to an ethics of love as a basis for self-other relations that points us to defiant, activist and transformative forms of feminine writing. These writers bring to bear practical politics and possibilities through political interruption — namely through three modes: reconstruction, reclamation and activation, and I discuss the implications of these modes for work and organization, notably that writing and thinking the wisdom of love offers insight into how we creatively imagine socially just organizations of the future.

Purpose – The purpose of this paper is to problematise the notion of woman-as-monster and draws together a conceptual analysis of the monstrous-feminine and its relation to maternal and monstrous bodies including its implications for equality and inclusion in the workplace. Design/methodology/approach – Whilst exploring how female monsters are inextricably tied to their sexual difference, the author draws on social and psychoanalytic perspectives to suggest how such monstrosity is expressed through ambivalence to the maternal. The author analyses two "faces" of the monstrous-feminine in particular: the archaic mother and the monstrous womb (Creed, 1993) and develop this discussion in relation to the potential for a feminist monstrous politics of organisation. Findings – First, the author exposes the basis on which the monstrous-feminine articulates and disarticulates femininity, that is to say, how a feminist analysis of monsters may enable but also foreclose a positive articulation of disruption, disorder and disorganisation central to the conceptualisation of monsters. This is done through a reading of the maternal-feminine and literature on motherhood in organisation studies. Second, the author locates the monstrous-feminine in the body and explores how maternal bodies are constructed and experienced as monstrous as they disrupt the self/other relationship. This analysis suggests that embodying the monster comes with risks and that different configurations of the monstrous maternal are necessary for equality and inclusion in the workplace. Originality/value – The paper identifies and contributes to growing research on the ambivalence of monsters and expands a neglected area of the feminine and maternal aspects of these relationships and what this means for workplace relations.

This paper problematises the ways women's leadership has been understood in relation to male leadership rather than on its own terms. Focussing specifically on ethical leadership, we challenge and politicise the symbolic status of women in leadership by considering the practice of New Zealand Prime Minister Jacinda Ardern. In so doing, we demonstrate how leadership ethics based on feminized ideals such as care and empathy are problematic in their typecasting of women as being simply the other to men. We apply different strategies of mimesis for developing feminist leadership ethics that does not derive from the masculine. This offers a radical vision for leadership that liberates the feminine and women's subjectivities from the masculine order. It also offers a practical project for changing women's working lives through relationality, intercorporeality, collective agency, ethical openness with the desire for fundamental political transformation in the ways in which women can lead.

This article critically examines a 21st century online, social movement, the Everyday Sexism Project (referred to as the ESP), to analyse resistance against sexism that is systemic, entrenched and institutionalized in society, including organizations. Our motivating questions are: what new forms of feminist organizing are developing to resist sexism and what are the implications of thinking ethico-politically about feminist resistance that has the goals of social justice, equality and fairness? Reading the ESP in this way leads to a conceptualization of how infrapolitical feminist resistance emerges at grassroots level and between individuals in the form of affective solidarity, which become necessary in challenging neoliberal threats to women's opportunity and equality. Our contribution conceptualizes affective solidarity as central to this feminist resistance against sexism and involves two modes of feminist organizing: the politics of experience and empathy. By addressing the ethical and political demands of solidarity we can build resurgent, politically vibrant feminist organizing and resistance that mobilizes feminist consciousness and builds momentum for change. Our conclusion is that an ethico-politics of feminist resistance moves away from individualizing experiences of sexism towards collective resistance and organizes solidarity, experience and empathy that may combat ignorance and violence towards women.

This article critically examines a 21st century online, social movement, the Everyday Sexism Project (referred to as the ESP), to analyse resistance against sexism that is systemic, entrenched and institutionalized in society, including organizations. Our motivating questions are: what new forms of feminist organizing are developing to resist sexism and what are the implications of thinking ethico-politically about feminist resistance that has the goals of social justice, equality and fairness? Reading the ESP in this way leads to a conceptualization of how infrapolitical feminist resistance emerges at grassroots level and between individuals in the form of affective solidarity, which become necessary in challenging neoliberal threats to women's opportunity and equality. Our contribution conceptualizes affective solidarity as central to this feminist resistance against sexism and involves two modes of feminist organizing: the politics of experience and empathy. By addressing the ethical and political demands of solidarity we can build resurgent, politically vibrant feminist organizing and resistance that mobilizes feminist consciousness and builds momentum for change. Our conclusion is that an ethico-politics of feminist resistance moves away from individualizing experiences of sexism towards collective resistance and organizes solidarity, experience and empathy that may combat ignorance and violence towards women.

This article critically discusses domestication and women's work in household organization at Christmas, a case of meta-organizing which fuels commercialization. Located in the growing body of work on contesting femininity that challenges traditional notions of femininity, we problematize the binary divide between women's work at home and commercial organizations. By considering Christmas as a set of ritualistic activities replete with myths of femininity, we explore how the home—a major site of festival activity—constructs gender through the public/private divide. This division has been central to critical interpretations of women's subordination in work and leisure spaces where the concept of home has attracted feminist attention through its association with exile or retreat into domesticity. Home is, however, a culturally and politically contested space, and this article argues that home-work is a productive retreat from commercial-work. Home relates to domesticity and rituals in paradoxical ways and attesting to the ambivalence of Christmas provides opportunities for the subversion of traditional discourses of women in the household, especially those associated with older ideas of femininity understood through ritualistic practice. We demonstrate this by analysing cultural representations of rituals located and practised in and around the home that are central to the enactment of Christmas and discern how these both subjugate and offer subversive possibilities for feminine subjectivity. Using contemporary representations of Christmas and home from media culture, we conclude that home is a feminist space with Christmas acting as a gift for women's return to that space.

Affect holds the promise of destabilizing and unsettling us, as organizational subjects, into new states of being. It can shed light on many aspects of work and organization, with implications both within and beyond organization studies. Affect theory holds the potential to generate exciting new insights for the study of organizations, theoretically, methodologically and politically. This Special Issue seeks to explore these potential trajectories. We are pleased to present five contributions that develop such ideas, drawing on a wide variety of approaches, and invoking new perspectives on the organizations we study and inhabit. As this Special Issue demonstrates, the world of work offers an exciting landscape for studying the 'pulsing refrains of affect' that accompany our lived experiences.

Climate change is one of the most pressing issues facing humanity and has become an area of growing focus in Business & Society. Looking back and reviewing climate change discussion within this journal highlights the importance of time and space in addressing the climate crisis. Looking forward, we extend existing research by theorizing and politicizing the co-implication of time and space through the concept of "space-time." To illustrate this, we employ the logical structure of "the trace" to advance business and society scholarship on climate change by shifting the focus to a place-bound emphasis on climate impacts and directing scholarship toward climate change's temporal markers and material effects. By operationalizing "the trace," we contribute to Business & Society debates in three ways: (a) reimagining complex stakeholder relations, (b) advancing a performative understanding of climate risk, and (c) foregrounding planetary systems and the physical environment.

Purpose– The purpose of this paper is to problematise the notion of woman-as-monster and draws together a conceptual analysis of the monstrous-feminine and its relation to maternal and monstrous bodies including its implications for equality and inclusion in the workplace.Design/methodology/approach– Whilst exploring how female monsters are inextricably tied to their sexual difference, the author draws on social and psychoanalytic perspectives to suggest how such monstrosity is expressed through ambivalence to the maternal. The author analyses two "faces" of the monstrous-feminine in particular: the archaic mother and the monstrous womb (Creed, 1993) and develop this discussion in relation to the potential for a feminist monstrous politics of organisation.Findings– First, the author exposes the basis on which the monstrous-feminine articulates and disarticulates femininity, that is to say, how a feminist analysis of monsters may enable but also foreclose a positive articulation of disruption, disorder and disorganisation central to the conceptualisation of monsters. This is done through a reading of the maternal-feminine and literature on motherhood in organisation studies. Second, the author locates the monstrous-feminine in the body and explores how maternal bodies are constructed and experienced as monstrous as they disrupt the self/other relationship. This analysis suggests that embodying the monster comes with risks and that different configurations of the monstrous maternal are necessary for equality and inclusion in the workplace.Originality/value– The paper identifies and contributes to growing research on the ambivalence of monsters and expands a neglected area of the feminine and maternal aspects of these relationships and what this means for workplace relations.