This study explores the relations between organizational spatiality, gender, and class. It examines the work performed by managers and architects on the one hand, and by various groups of female employees on the other, in constructing, reproducing, and challenging gender-class identities through space-related means. Three types of gender-class spatial work are identified-discursive, material, and interpretive-emotional-to highlight the role of space in constructing and reconstructing inequality regimes within organizations. Applying insights from Lefebvre's spatial theory, we analyze the case of the Israeli Ministry of Foreign Affairs' new headquarters, demonstrating how the spatial work of various actors is both gendered and gendering. We also show how space is enacted by women from different social groups in accordance with their habitus and with the aim of distinguishing themselves from others.
A pplying insights from Lefebvre's spatial theory [Lefebvre, H. 1991. The Production of Space. Blackwell, Oxford, UK] to an analysis of Israel's Ministry of Foreign Affairs-recently relocated to its new award-winning buildingthe present study seeks to offer a more comprehensive model of the role of organizational aesthetics (OA) in identity regulation and culture jamming. Our contribution is threefold. (1) At the empirical/methodological level, this study attempts to simultaneously analyze the three Lefebvrian spaces in a single organization, demonstrating negotiations and struggles over interpretations of OA. (2) We analyze aesthetic jamming as a form of intentional and unintentional efforts at collective resistance that not only reveals the aesthetic mechanisms of regulation, but actually uses them as a method of counterregulation. (3) Whereas most studies in this emerging body of literature focus on the regulation of organization-based identities (bureaucratic and professional), we show how the translation of extraorganizational hierarchies of identities (national, ethnic, and gendered) into the organizational control system is also mediated by OA.
How does the multiplicity of surveilling gazes affect the experience of employees subjected to a matrix of domination in organisations? Building on a case study of ultra-religious Jewish women in Israeli high-tech organisations, the article demonstrates how the intersectionality of gender and religiosity exposed them to a matrix of contradicting visibility regimes – managerial, peers, and religious community. By displaying their compliance with each visibility regime, they were constructed as hyper-subjugated employees, but simultaneously were able to use (in)visibility as a resource. Specifically, by manoeuvring between the various gazes and playing one visibility regime against the other, they challenged some of the organisational and religious norms that served to marginalise them, yet upheld their status as worthy members of both institutions. Juxtaposing theoretical insights from organisational surveillance and gender studies, the article reveals the role of multiple surveilling gazes in both the reproduction of minorities’ marginalisation, and their ability to mobilise it to maintain their collective identities.
The current study examined the right to a professional workspace and separation between private and public within the home as an arena of gendered negotiation and struggle between spouses working from home during the COVID-19 crisis. Using a qualitative, inductive approach based on grounded theory, we conducted in-depth interviews with fifteen professional couples in Israel about their experiences with working from home and the division of labor and space between spouses. Our analysis revealed three key issues related to these experiences: the division of physical workspace between the spouses, the division of work time (compared to home time), and bodily-spatial aspects of the infiltration of workspace into home through the Zoom camera. The patterns described here suggest that the gendered power relations between spouses working from home are reproduced through an unequal negotiation of space and time in the home, so that in practice, men’s work was prioritized in spatio-temporal terms, whereas women’s workspace and time was more fragmented and dispersed throughout the home and day. These findings illuminate women’s right to workspace in the home as an issue of gender equality that has been amplified by the current global pandemic, and how gendered divisions of space and time serve to reproduce the gender order.
This article explores the ways in which the aesthetics of employees' bodies are used as a site of control and resistance, processes which are activated through ethnic and gendered practices. By exploring three resistance strategies used by Israeli combat soldiers, we demonstrate the construction of competing identities of military masculinity. We demonstrate how, by activating a process of self-ethnicization, Israeli soldiers use an ethnic identity that empowers them and challenges the 'appropriate' professionalism expected from them. This process illuminates the interrelations between ethnic and masculine identities, and emphasizes the dynamic and fluid nature of the constructing of identities within organizations.The aim of this article is to examine how the aesthetics of the male body, which are activated through ethnic practices, are used as a site of discipline and resistance. More specifically, the article focuses on the ways that the male body of Israeli combat soldiers serves as a resource of power in the struggle for status, prestige and dominance within the military organization. As such, it takes issue with previous analyses of the relations between ethnicity and organizations as well as with
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