Western representations of menopause are marked by a disqualification rooted in the gender system (Martin, 1987; Kaufert, 1988; Arber and Ginn, 1991). The “double standard of aging” (Sontag, 1972) produces a hierarchy of legitimacy for female and male bodies: while male aging is synonymous with maturity, female aging is associated with loss (of fertility, of attractiveness). In contrast to the young and fertile body of “hegemonic femininity” (Schippers, 2007), the menopausal body appears minor and invisible. The biomedical perspective associates menopause with hormonal deficiency, symptoms, and risks (Lock, 1993), a narrative long echoed by traditional media. The 2000s, marked by a resurgence of feminist movements (Bard and Chaperon, 2017), provided the framework for a repoliticization of bodies and physiologies. Alternative discourses to the previously dominant ones challenged the invisibility of female aging. Online spaces (podcasts, websites, Instagram accounts, Facebook pages), created by "lay" women, bear witness to a movement of emancipation from the biomedical perspective. Based on online ethnography and a lexicometric analysis of a French corpus of Facebook and Instagram posts collected between 2018 and 2024, we propose to examine how these digital platforms are used in relation to menopause and the resulting effects on the social construction of the menopausal body. We will show that menopause-related content on Facebook and Instagram is structured around three themes that do not elicit the same levels of engagement: personal development, biomedicine and the legitimization of menopause. We will then demonstrate how the most visible publications advocate for a “discipline” of the body (Foucault, 1975) within a landscape of “online care” (Botero, Sedda, and Husson, 2023). Finally, we will see that, in these digital spaces, menopause becomes a prime arena for self-presentation, the renegotiation of “stigma” (Goffman, 1975), and its potential monetization by new figures emerging from online discussions on female aging.

Minority stress remains a significant challenge in lesbian relationships because it affects both individual wellbeing and relationship stability. Although previous studies have documented the harmful effects of stigma, discrimination, and concealment, limited attention has been given to how these stressors are negotiated across everyday temporal and spatial contexts. This study addresses that gap by examining how chronotopes of minority stress shape relationship stability in lesbian partnerships. In this study, chronotopes refer to recurring temporal and spatial contexts in which stress is experienced and managed. A qualitative systematic review was conducted following PRISMA 2020. This study analyzed 38 Scopus-indexed journal articles published from 2015 to 2025, with article screening and organization supported by Watase Uake. The analysis identified four recurrent chronotopes: domestic, occupational, public or institutional, and digital. Relationship stability was more likely when partners used coordinated coping strategies, including aligning daily routines, managing disclosure, and accessing supportive communities and institutional protections. In contrast, instability was more likely when couples faced conflicting temporal demands, uneven visibility, and repeated exposure to hostile environments. These results indicate that resilience in lesbian relationships is shaped not only by exposure to minority stress but also by how couples negotiate time, space, and visibility under heteronormative and structurally unequal conditions.

The aim of this research is to determine the perceived susceptibility to health risks of women day labourers, understand their perceived severity regarding menstrual health, and assess the coping strategies they use when facing menstrual problems. In construction sites, working women are at high risk of various health concerns due to hazardous working environments. Compared to general occupational risks, female construction workers face additional health and safety difficulties due to inadequate facilities, lack of clean toilets, and the high cost of menstrual products. This research used primary data gathered from informal interviews, in-depth interviews, case studies, a key-informant interview, and group discussions. The Uposhohor B and C block construction sites were selected as the study area. The study population included 55 women workers; among them, 14 in-depth interviews were conducted purposively using a semi-structured open-ended questionnaire. Interviews were carried out face-to-face and audio recorded where possible, and later, the data were transcribed and analyzed using thematic analysis in line with research questions and literature review, where secondary data were collected from related literature, journals, and websites. Before menarche, women construction workers had no information about menstruation, and they had limited knowledge about menstruation and menstrual hygiene; they wore clothes during periods instead of sanitary napkins, which can lead to health problems. Moreover, they often use the same cloth throughout the day during their periods, which increases their susceptibility to illnesses. Menstrual cramps, itching, urinary problems, and skin infections were commonly regarded as normal during menstruation. The majority of the workers are unaware of the importance of hygienic menstrual practices. Additionally, there are many misunderstandings about menstruation among women workers even after menarche. These findings indicate that low perceived susceptibility and low perceived severity of menstrual health problems contribute to unhygienic practices and ineffective coping strategies among women day labourers.

This study explores how gender markers are translated in Indonesian–English bilingual museum texts and how these translation choices influence the representation of women in institutional narratives. In multilingual museums, translation is not only a matter of transferring meaning between languages. It also plays a role in shaping how gender is made visible or invisible. While gender issues have received attention in translation studies, research that closely examines gender markers in museum translation is still limited.

This study is based on 25 pairs of source and target language captions taken from permanent exhibition texts at the Sangiran Early Man Site, specifically the Krikilan Museum complex. Using a qualitative approach, the analysis focuses on translation shifts related to grammatical gender, pronoun use, and generic masculine forms. This study is based on feminist translation theory and critical discourse analysis (CDA), both of which view translation as an ideological practice rather than a neutral technical process.

Feminist translation theory is used to examine how specific strategies, such as neutralization, over-marking, addition, and compensation, affect the visibility of women in the target text. These strategies are assessed to determine whether translation choices maintain, weaken, or strengthen gender representation. CDA supports this analysis by connecting small-scale linguistic choices to broader institutional discourses on authority, knowledge, and gender hierarchy in museum narratives.

The findings are expected to show that limited attention to gender markers, especially the uncritical use of generic masculine forms or inappropriate gender neutralization, can contribute to the invisibilities of women. In contrast, gender-aware translation strategies may improve representational accuracy and inclusivity. By highlighting gender markers as a key aspect of translation quality, this study contributes to more inclusive practices in museum translation.

Education is the parameter to measure societal change, economic progress and modernization. It is instrumental in assessing literacy, knowledge and skill of the population. Bardhaman district of West Bengal (India) is one of the most populous districts of the state, due to its industries and urban development. The district has an innumerable number of schools, colleges, training institutes, some even dating back to the late nineteenth and early twentieth century. Several studies have been conducted on enrollment of students in different academic levels and literacy drives; however, separate studies on female education and their engagement as teaching professionals in the area are untouched. Today’s society is addressing the global issue of gender equality in pursuit of a more inclusive and equitable world. Against this backdrop, my research attempts to contribute to this discourse. This paper aims to examine the role and contribution of female teachers in the sphere of educational development, in the industrial belt of Asansol–Durgapur in Bardhaman district. The prime objective of this micro-level initiative is to incorporate regional studies in the broader arena of macro-studies with its discourses. The methodology used to carry out this research is a quantitative analysis of statistical data obtained from several Government and Non-governmental records. These data have been corroborated with quantitative and qualitative data obtained from field surveys, interviews and informal conversations. The findings suggest that women literacy was found to be satisfactory, but their engagement as professionals remained a small entity. However, emphasis has been given to women breaking gender stereotypes— from women taking initiative to setup girls’ schools to those who worked together with their male staff in educational institutions. Therefore this study on female educationists and academicians is a gendered one, where women’s work and identity is being camouflaged.

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.