This study sought to investigate the impact that prolonged statelessness would have on access to basic human rights and on the gender equality progress of women from minority communities, with a focus on the Makonde community, residing in Kwale County on the Coast of Kenya.

Statelessness has become a critical issue in international law, given how discriminatory nationality laws have long deprived stateless persons of citizenship and access to fundamental rights and services. This is also likely due to the effect that increased globalization has had on women and girls’ accessibility to fundamental rights, in turn contributing to them being exposed to vulnerabilities like gender-based violence and sexual and labor exploitation, among others. However, even though attempts have been made to mitigate statelessness in Africa and Kenya through initiatives and legal interventions, those who were formerly stateless still continue to encounter challenges even after being granted citizenship.

Based on Mary Wollstonecraft and John Stuart Mill’s liberal feminist theory, derived from the classical liberalism school of thought, and John Rawls’ theory of justice, the methods used in investigating the impact of statelessness on gender equality from the Makonde community were identified. A descriptive mixed-methods research approach, with a concurrent triangulation research design, was used to address the research objectives.

The findings pointed out that statelessness is a continuous hindrance in gender equality, social inclusion, and economic empowerment among minority women. The study concludes that years of statelessness undermine gender equality, social inclusion, and economic empowerment among minority women, due to difficulties with implementation, gaps in legal frameworks, bureaucratic obstacles, and weak political advocacy that limit full integration into society, which is allowing statelessness to continue.

Introduction:
In Pakistan, the patriarchal cultural values and male dominance in religious discourse have long shaped discussions on women's modesty, hijab, and piety. Pakistani youth are challenging these dominant narratives by rethinking Islamic discourse on social media, fueled by the rise of digital platforms. This study examines how social media is used for satirical resistance and the creation of alternative ways to express gendered piety.

Methods:
This study involves a qualitative thematic analysis of ten carefully chosen tweets on X (previously Twitter). The sample includes posts made by Pakistani users about women's modesty, hijab, morality, and gendered religious demands. Both visual and textual aspects were examined to determine recurring themes, symbols, and discursive techniques. The approach is guided by Heidi Campbell's Digital Religion theory, which views social media posts as hybrid religious objects that exist both online and offline.

Results:
The results show that satire and humor are employed as strategies to critique patriarchal readings of Islamic modesty and to highlight gender double standards in religious morality. The posts engage with religious authenticity by using Islamic references and, at the same time, challenging religious authority and cultural regulation of women’s bodies. Youth use irony, image juxtaposition, and local language to contextualize hijab and religiosity as individual and context-dependent rather than fixed religious duties.

Conclusions:
This research proves that Pakistani social media content is a hybrid site where the meaning of religion, gender, and authority are contested. This research also adds to the existing body of knowledge on digital religion, Islamic feminism, and Muslim youth activism by bringing satire to the forefront as a form of digital religious expression.

Children’s animated television content functions as a powerful socio-cultural pedagogical site, playing a formative role in shaping gender perceptions during early socialization. In rapidly mediatized childhood environments such as India, where animated programming commands extensive viewership across television and digital platforms, representational patterns acquire heightened developmental significance. This study critically examines the systemic underrepresentation and narrative marginalization of female protagonists in popular Indian animated television series. Through qualitative content and discourse analysis of widely broadcast programs—including Chhota Bheem, Little Krishna, Mighty Raju, Bal Ganesh, and Motu Patlu—the research identifies recurring gendered tropes that position male characters as central agents of heroism: leaders, protectors, strategists, and problem-solvers. In contrast, female characters are frequently relegated to supportive, passive, decorative, or rescue-dependent roles, with limited narrative agency or decision-making authority.

To foreground the structural nature of this imbalance, this study juxtaposes these male-dominated narratives with the female-led animated series Meena (Doordarshan/UNICEF) as a counter-hegemonic case that demonstrates the creative, pedagogical, and developmental viability of girl-centric storytelling within the Indian cultural context. Anchored in Gender Schema Theory, Social Learning Theory, and Cultivation Theory, this paper argues that sustained exposure to masculinized hero narratives contributes to early internalization of patriarchal gender scripts, shaping children’s perceptions of leadership, courage, and social power.

The findings reveal not merely numerical underrepresentation but a deeper symbolic annihilation of female heroism within mainstream Indian animation. The study concludes by advocating for gender-inclusive content frameworks, urging media producers, educators, and policymakers to reimagine children’s animation as an equitable representational space capable of fostering balanced gender socialization and transformative cultural pedagogy.

Introduction:
Social media platforms have become significant spaces for identity construction and self-presentation. Drawing on Goffman's (1959) dramaturgical theory of self-presentation, this study examines how Moroccan women strategically construct and negotiate their identities in digital spaces, where global digital culture intersects with local sociocultural values, including expectations related to modesty, reputation, and the notion of hshouma (social shame or taboo). This study specifically explores how women navigate the tension between cultural expectations and digital visibility.

Methods:
This research adopts a qualitative content analysis of publicly available posts shared by Moroccan female content creators on TikTok and Instagram. Guided by Goffman's dramaturgical framework, which views self-presentation as a performative act shaped by audience awareness, a purposive sample of posts was selected to identify recurring patterns in visual representation, lifestyle portrayal, and identity expression across both visual and textual elements.

Results:
Consistent with Goffman's notion of impression management, the analysis reveals that Moroccan women's self-presentation reflects a continuous negotiation between cultural expectations and the desire for digital visibility. Key themes include an emphasis on appearance, lifestyle representation, and aspirational femininity, alongside expressions of confidence and independence that challenge traditional gender expectations.

Conclusions:
The findings suggest that social media functions both as a space that reproduces existing gender norms and as a platform for exploring new forms of identity expression. This study contributes to the application of Goffman's framework in the Moroccan digital context, highlighting how women actively negotiate visibility and cultural expectations, and advancing broader discussions on gender representation, cultural norms, and digital identity.

With my contribution, I aim to explore, in the light of a theoretical approach, several examples of ecofeminism, that is, the union of feminist emancipation efforts with those that seek to safeguard the endangered terrestrial ecosystem. I will first begin with a brief introductory note on the environmental sustainability issue, a dominant topic in today's society, followed by a theoretical exploration of the key concepts of this study—ecofeminism, based on the work of scholars like Tickner, J. and Sjoberg, L. (2016) and Evans, J. (1993). Next, I'll examine how and to what extent these theoretical concepts are applied to reality through the analysis of three ecofeminist movements—Dr. Shiva and the Indian ‘Navdanya’ movement; the Green Belt Movement in Kenya and Germany’s Green Party case—whose actions merge the feminist reality with the environmentalist, seeking to achieve both gender equality and the sustainability and protection of planet earth. In the final part, I will explore the various criticisms that ecofeminist theory and movements face, stemming from some of their theoretical and practical perspectives, and then reflect on whether ecofeminism is, in fact, a useful tool in the fight for women's rights and the survival of our planet’s ecosystem as we need it.

Introduction
Gender equality has been embedded in the European Union’s legal and policy framework for decades. The principle of equal pay was established in the 1957 Treaty of Rome. The 1996 European Commission Communication introduced gender mainstreaming across all EU policy areas. The EU Gender Equality Strategy 2020–2025 further emphasises equal labour market participation, reduction of gender pay gaps, and improved work–life balance. In addition, the CAP 2023–2027 explicitly promotes gender equality and women’s participation in farming. This paper benchmarks the situation of women in Lithuanian agriculture against these strategic commitments.

Methods
A policy benchmarking approach is applied, using EU strategic documents as normative reference points. Quantitative indicators from Eurostat and national statistics are analysed to assess Lithuania’s alignment with EU objectives across three dimensions: economic equality, policy integration, and work–life balance.

Results
Lithuania represents a paradox within the EU: while it has one of the highest shares of women farm managers, structural inequalities remain pronounced. A persistent gender pay gap of around 6% in agriculture challenges the principle of equal pay. Women-managed farms are significantly smaller and generate substantially lower economic output, limiting economic parity. Although gender equality is recognised in CAP objectives, Lithuania’s CAP Strategic Plan does not systematically address the structural constraints faced by women farmers. Furthermore, time-use data show that 60% of women versus 33% of men perform daily domestic work, indicating an unequal distribution of care responsibilities, which constrains women’s participation in innovation and leadership.

Conclusions
The Lithuanian case demonstrates a clear implementation gap between EU gender equality commitments and rural realities, highlighting the need for gender-sensitive agricultural policy and targeted structural support.

Introduction

Gender norms fundamentally shape social identities, power dynamics, and daily interactions. Popular culture mirrors these norms while actively constructing and contesting gendered meanings. In Türkiye, television series and social media are pivotal arenas for feminist debates and representations of masculinity. This study centers on how feminist discourses challenge masculine norms, examines portrayals of masculinity and diverse female representations in popular culture, and explores their societal impact on gender perceptions.

Methods

A qualitative approach was used, employing content and thematic analyses. The dataset includes three popular Turkish TV series—Masumlar Apartmanı, Kırmızı Oda, and Camdaki Kız—covering 20+ episodes from 2019–2024 and featuring gender-centric arcs (e.g., abuse, vulnerability, empowerment). It also covers 50+ social media posts from feminist influencers like @feministtarih and @kadinkultur on Instagram and X. A gender theory-informed coding framework addressed feminism (autonomy, resistance), masculinity norms (dominance, restraint), power relations (patriarchy), and female representations (agency vs. subjugation). Themes were coded in NVivo and interpreted against gender and media scholarship to assess validity.

Results

Female portrayals are ambivalent: some depict empowerment and feminist awareness (e.g., protagonists resisting abuse in Camdaki Kız), others uphold traditional domesticity (e.g., sacrificial mothers in Masumlar Apartmanı). Masculinity emphasizes dominance, emotional stoicism, authority, and provider roles, remaining rigid amid crises (e.g., stoic leads in Kırmızı Oda). Social media amplifies feminist critiques and diverse female images-intersectional identities, activism, yet hegemonic masculinity dominates TV, sustaining gender hierarchies.

Conclusions

Türkiye's popular culture is a contested space: feminist challenges erode masculine norms, but traditional portrayals reproduce them. Diverse female representations grow visible via social media, yet entrenched masculinity curbs transformation. This duality highlights the media's role in cultural battles. Findings advance gender-media studies, offering insights for creators, scholars, and policymakers to promote equality through equitable narratives.

Introduction
This article examines university engineering education in Spain’s rural areas, with particular attention paid to depopulated regions such as Castile and León, and identifies the gender gap as the system’s principal constraint. In addition to demographic decline, it assesses the extent to which limited female participation is constraining the development of human capital in comparison with the rest of the country.

Method
Official data on engineering enrollment and graduation rates are used, broken down by level (bachelor's and doctorate), region, and gender. The analysis prioritizes the evolution of female participation and projects trends up to 2030.

Results
The data show a decrease in enrollment and low participation at the doctoral level, but the most significant problem is the persistent underrepresentation of women. Women remain a minority at the undergraduate level and have not achieved parity at the doctoral level. This gap directly reduces the available talent pool and exacerbates the effects of demographic decline.

Conclusions
The gender gap is not only a matter of equity, but also the main obstacle to the system's sustainability. Without the greater incorporation of women, Castile and León will continue to lose training and research capacity by 2030.

The study is grounded in an intersectional approach that examines the intersecting identities of gender, ethnicity, and class, producing triangular marginalization. To be more specific, it raises the following question: How do these overlapping layers of exclusion contribute to establishing the higher education and social assimilation of Indigenous women in urban Bangladesh? While migration can be a source of empowerment and a learning process in the case of Indigenous women of Bangladesh, it tends to cause institutional marginalization. This paper evaluates the situation of Indigenous women students who have moved to urban areas, such as Chittagong and Dhaka. The data were collected qualitatively, and semi-structured interviews were used to examine structural exclusion at both the academic and social levels. Additionally, this study analyzes how structural inequalities shape the higher education of Indigenous women. The findings suggest that Indigenous women students have been struggling with the language barrier and cultural alienation from the mainstream culture of patriarchy. Colleges and universities are referred to as inclusive, yet in practice, they marginalize and generalize minority identities. This study reveals the current equity policies by comparing two cities. It concludes that the policy and its implementation should be more practically inclusive and overcome various barriers, including gender prejudice and ethnic and social segregation. This study advocates for inclusion over exclusion in the educational experiences of Indigenous women and emphasizes the need for programs to address their challenges and promote equality.

This study addresses the "hermeneutical injustice" in Algeria, where evolving social realities for women are constrained by a stagnant linguistic repertoire. While legal frameworks have modernized, the conceptual "software," specifically gendered metaphors, remains tethered to 19th-century restrictive archetypes. This research applied Conceptual Engineering and Cognitive Metaphor Theory to develop an ameliorative program, aiming to redesign metaphors that stifle female agency. Utilizing a mixed-methods concurrent triangulation design, this study first analyzed a 500,000-word digital corpus of Algerian media and social discourse (2019-2025) using the Metaphor Identification Procedure (MIP). Secondly, twenty purposively sampled "conceptual stakeholders" (lawyers and activists) were interviewed to identify points of linguistic friction. Finally, an experimental framing survey was conducted with 100 stratified Algerian participants to test the "Acceptability Quotient" (AQ) of newly "Grafted Metaphors" compared to traditional restrictive frames. Corpus findings revealed a dominant mapping of "Woman as a Closed Container," which correlated with high social resistance to female mobility. However, the experimental phase demonstrated that "Grafted Metaphors," which re-mapped cultural values like H'urma (Honor) from "Spatial Enclosure" to "Bodily Integrity", achieved a significantly higher AQ (p < .05). Participants exposed to engineered agentic frames showed a 40% increase in the social acceptance of women's autonomy in professional and public spheres compared to those exposed to traditional frames. The results confirm that the "Failure of Importation" of Western feminist terms can be bypassed through indigenous conceptual refinement. This study concludes that "software-level" linguistic intervention is a prerequisite for the efficacy of legal "hardware" reforms. This research provides a scalable framework for normative linguistics in post-colonial contexts, proving that re-engineering the conceptual lexicon can effectively expand the boundaries of social imagination.