Women’s leadership and gendered experiences in tech cities

Abstract

Purpose The purpose of this paper is to examine the findings from longitudinal study conducted with women leaders in tech cities to understand the cultural and discursive burden affecting their professional experiences and the dominant cultural boundaries they regularly have to cross to legitimise their knowledge and expertise. Design/methodology/approach The paper draws on research from the Gender in Tech City project that included serial interviews with 50 senior women leaders over three years at three different tech city sites. Findings The paper illustrates the differing spatialities that women continue to face within tech culture and how terms such as “women in tech” are problematic. Research limitations/implications This study adds to the conceptualisation of tech culture and gendered constructions within a spatial context; there is a need to strengthen this path of investigation beyond gender as a lone issue. Originality/value The study contributes to the literature on spatial context, examining a new micro-context within tech culture that amplifies hidden biases and restricts the movement of women professionals.

Establishing the effect of government support on the relationship between gender egalitarian and women leadership effectiveness among public universities in KSA

“…For instance, Stogdill (1974) and Bass and Stogdill (1990) listed and interpreted approximately five thousand studies concerning the concept with great variations in its definitions. A notable leadership effectiveness definition that is all inclusive refers to the term as the successful exercise of personal influence by an individual or more that leads to the achievement of shared objectives in such a way that satisfies all the involved individuals (Ginnett and Curphy, 2009;Melin, 2017, Hardey, 2019. Leadership effectiveness cannot be described on its own but there is a need to understand its three domains to answer the question as to how the leader, the followers, and the situation interact in the leadership process (Gazzaz, 2017;Kalafatoglu et al, 2017;Hughes, Ginnett and Curphy, 2009;Melin, 2017;Hardey, 2019).…”

Gender and Technology Culture: Points of Contact in Tech Cities

“…Such patterns are ever-present, but their repetition is not automatic or unchangeable; rather, it must be continually either enacted or reacted against. This implies that – particularly in moments when counter-narratives are introduced and even ‘celebrated’ – tech cities may also be viewed as spaces of change (Hardey, 2019). However, such change is likely to be contested and to cause tensions:…”

“…This paper is based on research which forms part of a longitudinal study (2014)(2015)(2016)(2017)(2018) analysing the professional lives, roles, careers and business experiences of tech sector professionals (Hardey, 2019). It involved a two-stage investigation.…”

“…This distinction in labour reinforces a uniformity in the professional relations that are allowed to materialise in the spaces in and around tech cities to echo technology as a source of masculine power (Cockburn, 2009;Hacker, 2017). Far from being neutral places, tech cities consist of spaces where power relations (especially those shaped by gender) have a profound effect (Hardey, 2019(Hardey, , 2017 The need for women to represent themselves in ways other than as mother, wife or carer was discussed in all three sites. Participants recognised that personal contexts often prevented a focus on professional roles and activities.…”

Analisis Sistem Pemikiran Gender Berbasis Keagamaan di Pesantren Jawa Timur

“…Dalam hal ini, mereka mengorientasikan dan menyiapkan santri perempuan agar juga eksis di masyarakat layaknya laki-laki, terlebih lagi di era disrupsi di mana perempuan terus-menerus menghadapi spesialisasi dalam budaya teknologi. 42 Keberagamaan yang moderat muncul disebabkan stimulus kepemimpinan kiai PNIA, PFK, dan PAG. Kepemimpinan kiai yang moderat adalah modal sosial yang melahirkan sikap demokratis dan inklusif dalam merespons isu-isu gender, bahkan tidak jarang pesantren-pesantren tersebut menjadi ajang diskursus dan pergerakan pemberdayaan perempuan.…”