<p> This essay attempts to formulate a phenomenological conception of the subaltern historical figure that has been absented from archives of state violence. In order to do so, a reading of the myth of Echo is placed alongside Saidiya Hartman's work on Venus' presence in the archive of the Atlantic Slave Trade to argue for a shift to consider "echo" as a notion of subjectivity that encompasses the dilemmas that Hartman lays out. In shifting to read the lost subaltern historical figure through this mythos, this essay argues that we revisit and expand on the concerns of speaking for others by understanding the articulation of subjectivity at the moment of disarticulation, or in the break. Through this framework, the essay turns to consider the productivity of grief as a politic and applies the considerations to the Brazilian National Truth Commission.</p><p>

This paper uses the relationship between female partners and associates in the 200 largest United States law firms to explore the impact of senior-level women on junior-level women. I look within firms to see how the percentage of female associates changes based upon the percentage of female partners and how other mechanisms effect the causality of that relationship. I find that a 10-percentage point increase in female partners leads to a 4.7-percentage point increase in female associates, but approximately half of the effect is due to fixed factors within firms and years. This effect is asymmetric; increases in female partners have much larger effects on female associates than do decreases. Female partners also have a greater effect in firms with fewer female partners. Next, I use time lags and find that while female partners have a significant impact on female associates’ retention, the decision to join the firm is influenced by other female associates. Furthermore, I find that the female partners present when current associates were summer associates have a negative impact on the full-time hiring of female associates and their decision to join the firm full-time. Finally, I find that the positive impact of female partners was substantially mitigated during the Global Financial Crisis

Gloria Anzaldúa’s understanding of suffering is inextricably connected to subjectivity and spirituality. Tracing her rethinking of stories/histories involving the violent dismemberment of female religious figures, specifically Teresa of Ávila and Coyolxauhqui, I show how Anzaldúa's critical engagement and creative reimagining of these stories/histories lead her to develop a conception of fragmentation and wholeness that resists dualistic epistemologies. For Anzaldúa, suffering emerges from dualism and the violence inherent in processes of categorization, especially as they function in identity formations. “Self,” Anzaldúa argues, cannot be neatly organized or fully understood; it is always in process. Writing, as an act of “spiritual activism,” mirrors this process of becoming because it demands critically and creatively analyzing the stories/histories that inform our understandings of self and others – of nos/otras. Writing becomes a spiritual and shamanic act capable of inviting personal and political transformation. Through her writings, I argue, Anzaldúa acts as poet-shaman, calling us toward a spirituality of transformation and inspiring visions of what it might mean to live together in nonhierarchical multiplicity.

<p> During the last three decades, female inmate firefighters in California have augmented wildland firefighting efforts while incarcerated within the California Department of Corrections &amp; Rehabilitation. The contributions these women have made has saved lives, property, and enhanced the public safety of millions of California residents. While substantial attention has been given to female incarceration, the rising rates of female incarceration and pathways to criminality, scant research has evaluated the contribution of inmate firefighters to public safety, even less so female inmate firefighters. Further, what has not been evaluated is how the experience and participation in the California Conservation Fire Camp Program has contributed to the personal resiliency of the women who participated in the program, any potential positive outcome participation in this specific prison program provided to these women, or the impact on public safety. With resiliency serving as the theoretical foundation, the purpose of this research was to evaluate the lived experiences of eleven former female California inmate firefighters, any contribution to their personal resiliency during and post-incarceration due to their participation in a California Conservation Fire Camp Program and any contributions to public safety through a qualitative phenomenological inquiry. Research questions focused on their perceptions and experiences during incarceration as inmate firefighters. The results include a detailed narrative of each participant which resulted in seven emergent themes (a) family, (b) shame, (c) giving back, (d) treatment, (e) pride and accomplishment, (f) camaraderie, and (g) inner strength. The findings noted profound positive changes in the lives of each of the women who participated in the study based upon their participation in a California Conservation Fire Camp Program while they were incarcerated. The implications of this research study could provide insight into correctional programs, which may increase resiliency in inmates and thus lower recidivism rates while contributing to public safety. This research may also provide further insight into an exploration of correctional programs that could utilize inmates in other areas of emergency management as well as disaster response and recovery efforts.</p><p>

<p> Despite more than thirty years of the underrepresentation of women in engineering being a persistent concern, research on the cause of the problem has not been successful in reversing the trend. A plethora of theories as to why females are not entering engineering exist, yet they only address issues on the surface and do not attend to a deep-rooted culture in the field; a climate that has been traditionally male-normed and identified as &ldquo;chilly&rdquo; for women. My study calls into question traditional representations of the discipline by revealing an established culture of power, privilege and exclusion. In the tradition of ethnography, my study examined the environment of engineering education from the perspective of a 30-year insider, viewing the culture from the outside for the first time. Data were collected from class observations and interviews with engineering students and engineering professors at two state-funded and one private college of engineering. I found teaching methods and deeply entrenched beliefs that transmit inherent messages of a hierarchical discourse community, a community that is not friendly to women. Through my data I depict a hegemonic culture that has changed very little in the last 30 years in light of the many calls to diversify the discipline. Convinced that traditional teaching methods must be effective, since they themselves have been successful, professors I interviewed failed to identify contexts of persistence, challenge and success, socialization and preparation tasks, and engineering communications as contributing to an inequitable learning environment. Through this research journey, not only did I come to realize how the time-honored norms in engineering education have maintained a white, male dominance, I was confronted with my own domestication (Rodr&iacute;guez, 2006) into the discipline and the regrettable role I have played in upholding inequitable practices in the face of my efforts to recruit and retain more women students.</p><p>

<p> American females face challenges such as the glass ceiling, gender pay gap, and other hindrances due to gender discrimination. African American females face both gender and racial discrimination. The study consisted of 262 female undergraduate and graduate business students. An equal number of African American (131) and White American (131) females participated in the study. The purpose of this quantitative study was to examine the females&rsquo; leadership self-efficacy and leadership aspiration. In addition, the study focused on potential differences between the two groups of females. The findings revealed no significant differences between the two groups on leadership self-efficacy, nor for leadership aspiration, but the overall scores were high. Additional findings revealed ethnicity was found to moderate the relationship between leadership self-efficacy and leadership aspiration. At low levels of leadership self-efficacy, African American female business students have higher leadership aspirations than do White American female business students, while at high leadership self-efficacy, the White American female business students have slightly higher leadership aspirations than African Americans. Despite the possibility of the African American females in the study&rsquo;s history of double jeopardy challenges due to gender and ethnicity, they do not require higher leadership self-efficacy than their peers. This study highlights the unique challenges of females aspiring to leadership positions and the additional issues African American females potentially face. The future of female business students in America aspiring leadership is unique from their male counterparts. The findings are relevant to understand the converging of leadership, gender, and ethnicity in society.</p><p>

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