Contextualizing Arab female entrepreneurship in the United Arab Emirates

The politics of (in)visibility displays: Ultra-Orthodox women manoeuvring within and between visibility regimes

“…The combination of low-income, large households, and the dwindling number of available jobs within the community has placed Haredi families at risk of poverty and forced women aspiring to provide for their families to seek jobs outside the community, in the secular sphere, where salaries are much higher (especially in the high-tech industry; see Raz and Tzruya, 2018). Given the gender segregation and hierarchical structure of the Haredi community – where women are subjected to a highly traditional patriarchal authority, strict rules of chastity aimed at regulating their sexuality, and constant surveillance of their behaviour and bodily appearance – the modern work environment poses many challenges for them, especially regarding their interactions with men (for similar restrictions concerning Muslim women, see Erogul et al, 2019). Nonetheless, in recent years more women have entered the secular job market, developing career aspirations that contradict the Haredi work ethos, according to which work is of secondary concern.…”

“…In an organisational context, that parallel authority structure challenges the common authoritative organisational control systems. The integration of women from these groups into organisations is even more complicated, since their communities subject them to surveillance mechanisms designed to ensure obedience to strict chastity rules and avoid working in mixed-gender environments (Erogul et al, 2019). Yet, in the workplace they are subjected to other surveillance mechanisms aimed at ensuring their compliance with the modern ideal of the devoted employee who is socially integrated with her peers and embodies the organisation’s values (Acker, 1990; Alvesson and Willmott, 2002).…”

Women's entrepreneurship in developing countries from a family perspective: Past and future

“…The field of women's entrepreneurship has been criticized for an almost exclusive focus on Western developed countries (Brush & Cooper, 2012;Yadav & Unni, 2016). Nonetheless, there are some insightful findings from studies of women entrepreneurs in developing countries, which differ substantially from those concerning Western developed countries (Abou-Moghli & Al-Abdallah, 2019;Ahmad, 2011;Al-Kwifi et al, 2020;Bastian et al, 2018;Goby & Erogul, 2011;Jaim, 2021cJaim, , 2017Jaim et al, 2015;Murat et al, 2019;Roomi & Harrison, 2010;Tlaiss, 2015aTlaiss, , 2015b. For example, the study of Welter and Smallbone (2008) in Uzbekistan shows how a young woman started a low-growth business of gold embroidery and sewing to earn money after the death of her father.…”

With God on their Side: Gender–Religiosity Intersectionality and Women’s Workforce Integration

“…Given these characteristics, the modern work environment poses many hardships for Haredi women, not least in work–family reconciliation. They must financially provide for their families while respecting the constraints of their religion (Kulik 2016; for similar restrictions concerning Muslim women, see Erogul, Rod, and Barragan 2019). Traditionally, these challenges have been moderated through women’s part-time work and their community’s support system, but now more Haredi women enter the secular job market, developing career aspirations that contradict the Haredi work ethos in which employment is secondary to family and religious devotion.…”