Gendered Power at Work: Constituting Moral Worth in a Hyper-Masculine Organizational Culture

Abstract

How do powerful women in a hyper-masculine organization talk about power? To answer this question, we should explore both cultural contents and gendered politics that inform women’s discourse about social power. This article investigates how women morally evaluate their own and others’ power. Based on in-depth interviews with 34 women serving in senior military positions, I argue that they achieve a sense of self-worth and professional subjectivity through moral work. This symbolic work involves three main discursive strategies regrading power: (1) Drawing symbolic moral boundaries between themselves and the morally ‘degenerate’ military environment; (2) Using ‘performances of authenticity’ to constitute their moral worth; and (3) (Non-)apology to counter the accusation implicit in the social expectation that they must apologize for their power as women. These strategies allow these women to talk about power in moral terms, bring power closer to themselves, and at the same time claim moral subjectivity. By morally justifying the use of military power, they make the internalized ‘brass ceiling’ transparent. Thus, I argue that although women are agentic in constituting their worth, this is not necessarily done by way of ‘resistance’, but rather through discursive maneuvering that relies on the same oppressive discursive patterns designed to restrict their power. Accordingly, their efforts to constitute their selves and ‘do power’ are carried out within, rather than outside, the gendered moral logic of the organizational culture.

“Hold your nose and harness these men”: Sexual vulnerability in a hyper-masculine organization – A barrier or a resource?

“…Consequently, the proportion of women in the Israeli military is high, and it is considered an egalitarian space compared to other Western forces. These aspects make it a unique setting for studying gender power relations in hyper-masculine organizations (Harel-Shalev and Daphna-Tekoah, 2019; Karazi-Presler, 2021; Lomsky-Feder and Sasson-Levy, 2018).…”