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This chapter considers the role of emotions in understanding and preventing sexual harassment. Men tend to regret failing to act on a sexual opportunity more than the regret the transient embarrassment associated with being rejected for acting on what is actually an unwanted approach. Despite their widespread use, existing training programs to prevent sexual harassment are generally not effective. One reason is that they tend to motivate compliance by the fear of lawsuits or termination, which may be ineffective if potential harassers view defiance of the threat as a way to demonstrate courage. Rather than focusing on fear, training methods that focus on shame could be more effective; however, it is important to consider the nature of the induced shame. Social movements such as the #MeToo hashtag might be counterproductive to the degree that their efforts to induce shame lead harassers to withdraw or to attack their attackers.

During Malaysia’s colonial era in the nineteenth century, Abdullah Abdul Karid Munsyi began the Malay writing tradition through a form of travelogue recording the rich historical and cultural roots of the Malay world. Better known as Munsyi Abdullah and now recognized as the Father of Modern Malay Literature, Abdullah disengaged classical Malay writings from existing preoccupations with fantasies and legends and, instead, introduced a narrative prose that was journalistic and observational in style. This chapter explores the Malay writing tradition as a form of popular culture that has led to lasting changes—simultaneously cutting across linguistic, ethnic and generational differences in contemporary Malaysia’s writings in English.

This chapter explores the social, economic and political tensions of exclusion through embodied experiences of transformation to Other as depicted in Neill Blomkamp films, District 9 (2009), Elysium (2013) and Chappie (2015). As a result of the journey to Otherness, the protagonists are empowered to enact social change and subvert the interests of the powerful within their social systems. The chapter frames the argument within social justification theory and discusses love and redemption as concepts inextricably tied to leadership and social change.

This chapter examines the work of feminist Instagram artists in order to address how online feminist communities interact with technology in regard to authenticity and affect. Drawing on Audrey Wollen’s “Sad Girl Theory” and Magdalena Olszanowski’s description of “sensorship,” Holowka discusses the ways in which Instagram serves as a platform for uniting disparate communities of new feminists who have reclaimed the selfie as a subversive act that considers emotion, particularly sadness, as a form of resistance. Holowka argues that self-images and other manifestations of feminism on social media can improve understanding of not only the importance of online feminism but also how platforms coded as “inauthentic” can be used to express significant and even “authentic” emotions and thereby create the possibility for social change through the empowerment and leadership of marginalized bodies.

This analysis explores use of the website Wikipedia in university courses. Schaaf argues that faculty leadership styles affect student outcomes more profoundly than the basic genre of assignments involving the site. Analyzing the leadership of several instructors in the context of integrative leadership and collaborative leadership—two models shaped by contemporary technology—Schaaf shows not only how these approaches can create change in the classroom by enabling instructors to facilitate peer collaboration and deepen student attention to audience, but also how these strategies make engagement beyond the classroom possible, creating opportunities for students to be active participants in social change.

The Mexican government gloated when it captured drug lord Joaquin Guzmán in January 2016. But El Chapo is considered a folk hero by many Mexicans for standing up to highly corrupt authorities. These sentiments are reflected in the popular narcocorridos (songs about the drug world) and other forms of (narco) “pop culture.” Their celebration of narco figures and lifestyle is problematic, but, in the Mexican context, it responds to an endemic frustration with failed State and leadership. In this chapter, Catoria and Bratton investigate Guzmán’s manifestation of paternalistic charisma, his relationship with his followers as expressed in popular culture and the political and cultural context that has given rise to his leadership success in Mexico.