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Queer people may not have invented sex, but queers have long been pioneers in imagining new ways to have it. Yet their voices have been largely absent from the #MeToo conversation. What can queer people learn from the #MeToo conversation? And what can queer communities teach the rest of the world about ethical sex? This provocative book brings together academics, activists, artists, and sex workers to tackle challenging questions about sex, power, consent, and harm. While responding to the need for sex to be consensual and mutually pleasurable, these chapter authors resist the heteronormative assumptions, class norms, and racial privilege underlying much #MeToo discourse. The essays reveal the tools that queer communities themselves have developed to practice ethical sex-from the sex worker negotiating with her client to the gay man having anonymous sex in the back room. At the same time, they explore how queer communities might better prevent and respond to sexual violence without recourse to a police force that is frequently racist, homophobic, and transphobic. Telling a queerer side of the #MeToo story, Unsafe Words dares to challenge dogmatic assumptions about sex and consent while developing tools and language to promote more ethical and more pleasurable sex for everyone.

Purpose In the post-#MeToo movement era, heightened awareness regarding harassment at workplace has forced corporations to consider gender-based harassment as a serious issue. This study aims to theorise and test psychological capital as a resource reservoir to cope with burnout experienced in the form of emotional exhaustion, depersonalisation and reduced personal accomplishments as results of gender-based harassment at workplace. Design/methodology/approach Multi-wave data were collected from 304 female employees working in project-based organisations in the information technology industry in Pakistan. Findings The analysis shows contradictory findings about the prevalence of sexual harassment when a behavioural measurement approach was used against a direct query method. The results also show that gender harassment leads to burnout causing emotional exhaustion, depersonalisation and reduced personal accomplishment among the victims. However, psychological capital helps victims cope with these adverse effects of gender harassment. Practical implications Managers need to boost the psychological capital of female workers and devise effective policies to combat gender harassment in the workplace. Enforcement of legislation regarding harassment in the workplace should be ensured, which will also indicate seriousness towards the achievement of the United Nations’ Sustainable Development Goal No. 5, that is, gender equality. Originality/value To the best of the authors’ knowledge, this study is the first to present psychological capital as a resource reservoir to combat the negative effects of gender harassment and has been conducted in less studied non-Western work settings.

Although sexual harassment in the workplace is illegal, it often goes unreported. This study employs causal evidence to evaluate one deterrent to reporting: bias against women known to be sexual harassment targets. I theorize about the form this bias takes and test the argument with a national survey experiment run in five waves from October 2017 to February 2018, where participants were asked to propose employment outcomes for an employee with one of four harassment experiences. Participants were less likely to recommend a woman for promotion if she self-reported sexual harassment relative to otherwise identical women who experienced nonsexual harassment or whose sexual harassment was reported by a coworker. The woman who self-reported sexual harassment experienced normative discrimination: that is, the promotion bias was significantly mediated by perceptions that she was less moral, warm, and socially skilled than the woman whose coworker reported her sexual harassment. These results indicate that women may hesitate to report sexual harassment because they rightly perceive that doing so could cause them to experience bias. Yet they also suggest that bias can be avoided if a bystander reports the harassment. Finally, exploratory analyses suggest that in the wake of #MeToo this bias may be fading.

For some time, scholars have devoted considerable attention to the law as a force of repression, one that replicates and enforces structural inequalities through violence and legally sanctioned modes of punishment. But it is the means by which the law functions as a tool of governmentality that occupies the contributors to this volume. Through the exploration of how to deconstruct law’s power, how to expose the violence the law produces, and finally how to identify modes of resistance that have transformative potential, these essays contribute to the ongoing interrogation of settler colonialism, racism, and structural violence in Canada.

In the article Honneth’s theory of social recognition and Frickers’ theory of epistemic injustice is used to analyse testimonies of sexual harassment. The study is based on a content analysis of the testimonies about sexual harassment that are included in the 65 Swedish #metoo calls. Those who testified talk about what, with help of Honneth’s theory, can be described as a systematic withholding of social recognition. They are denied solidarity and rights through sexualized physical and psychological abuse, which has a negative impact on their basic self-confidence, self-respect, and self-esteem. In practice, the actions of the perpetrators result in both personal suffering for the women who has been subjected to sexual harassment and to the exclusion of them from social contexts. The latter takes place by the women either leaving the context in which they have been subjected to sexual harassment or to their participation in the context being conditional. For example, they must refrain from telling what they have been through or they lack support when they do. In the article, the difficulty of mobilizing support for those who are subjected to sexual harassment is interpreted as an effect of epistemic injustice.

Conventional wisdom holds that the #MeToo movement increased awareness of sexual harassment and drove sympathizers, particularly women, to increased participation in the 2018 midterm elections. In this paper, we assess whether #MeToo increased awareness of sexual harassment, as well as whether #MeToo increased self-reported interest in various forms of political participation. Using an original dataset from October 2018, we find that although the #MeToo movement increased awareness and concern about sexual harassment and sexual assault, it did not affect interest in political participation among most Americans. We also find that the people most likely to report being aware of and mobilized by the movement were Democrats, those with high levels of political interest, and those who have personally experienced sexual harassment in professional settings. Surprisingly, in most of our models, women were no more likely to report that #MeToo increased their interest in participating than men. The results suggest that the primary effect of #MeToo may have been increasing the salience of sexual harassment and interest in political participation in 2018 among those who possessed the resources to participate and who were ideologically predisposed to support the movement’s goals from the beginning.

Survivors of sexual victimization face a critical juncture when disclosing their experiences. How others react to their disclosure can significantly influence survivors' psychological well-being. We aimed to address how survivors of sexual victimization would like to be supported when disclosing their experiences either in person or online. We conducted qualitative interviews with 51 participants who had experienced sexual victimization and disclosed their experiences either in person or online. Thematic analysis was applied to identify survivors' perceptions of ideal and unhelpful responses to their disclosures in both in-person interactions and online environments. When disclosing in person, survivors reported seeking acknowledgment, reassurance of support, and relief from self-blame. Survivors also preferred not to receive highly emotional reactions, unsolicited advice, or expressions of pity. Mutual disclosure was seen as validating and helpful by some, whereas others found it to be problematic, as it may diminish the courage it took for them to share their experiences. When disclosing online, survivors generally reported finding mutual disclosure helpful, as it fostered a sense of solidarity. Ideal responses to online disclosures included private messages of support and emotional support. However, judgment and probing for details were considered unsupportive reactions to online disclosure. Given that face-to-face interactions vary widely from the way in which we interact with others online, it follows that the way in which survivors seek to gain support from others varies across these 2 contexts. The findings of this study underscore the need for interventions aimed at educating individuals on how to provide support to survivors of sexual victimization, both in person and online.

How we talk about misogyny and sexual violence in literary texts matters—to our students, to our colleagues, and to the future of the humanities and of higher education—and the “Me Too” movement has revived with new urgency debates about how to do that. In this essay, I explore the ethical implications of invoking the “Me Too” movement in the classroom, and I offer a model for designing a course that does not simply present women’s narratives as objects of study but rather uses those narratives to give students opportunities and tools to participate in the “Me Too” movement themselves. To re-think eighteenth-century women’s writing in light of “Me Too,” I contend, is to participate in the movement, and so in our teaching we must engage with the ethics of the movement as well as the subject matter.

In Just Like Us: Digital Debates on Feminism and Fame, Caitlin E. Lawson examines the rise of celebrity feminism, its intersections with digital culture, and its complicated relationships with race, sexuality, capitalism, and misogyny. Through in-depth analyses of debates across social media and news platforms, Lawson maps the processes by which celebrity culture, digital platforms, and feminism transform one another. As she analyzes celebrity-centered stories ranging from \"The Fappening\" and the digital attack on actress Leslie Jones to stars' activism in response to #MeToo, Lawson demonstrates how celebrity culture functions as a hypervisible space in which networked publics confront white feminism, assert the value of productive anger in feminist politics, and seek remedies for women's vulnerabilities in digital spaces and beyond. Just Like Us asserts that, together, celebrity culture and digital platforms form a crucial discursive arena where postfeminist logics are unsettled, opening up more public, collective modes of holding individuals and groups accountable for their actions.

In the past, women had been inclined to remain silent in the face of sexual harassment and this article examines the case of Chinese women, who have been empowered by the global #MeToo movement to fight for social equality. Through interviews and observations, this study analyzes how this movement has empowered Chinese women both at individual and collective levels and motivated them to fight against sexual harassment. However, further challenges remain, such as reforming of outdated laws. Therefore, the study suggests an institutional level approach for the empowerment of Chinese women and aims to draw more attention to similar strategies for the empowerment of women in non-western contexts.