Public service announcements (PSAs) increasingly position men as key agents in preventing gender-based violence (GBV), yet their ideological foundations remain underexplored. This study critically analyses two London-based PSAs – Have a Word and Maaate – through a discourse analytic lens to examine how they construct responsibility and masculinity. We introduce the concept of responsibilised masculinity to describe a hybrid formation that blends progressive gender ideals with neo-liberal self-regulation. While the campaigns promote male intervention, they represent a broader trend that risks individualising responsibility and obscuring the structural conditions that sustain GBV. We argue that these PSAs discipline masculinities through moral governance, reinforcing dominant power relations while appearing transformative. The article calls for prevention efforts that move beyond responsibilisation towards systemic, relational and abolitionist approaches to gender justice.

Pregnancy and birth can be times of joy, hope, ceremony, and connection for Indigenous women. However, Indigenous maternal health and wellbeing are adversely affected by colonialism and socioeconomic inequities, resulting in otherwise preventable maternal morbidity and mortality. These complex inequities (e.g., marginalization, economic barriers, gendered violence) are highly context specific, and understanding these contexts is essential to inform actions to improve Indigenous maternal health.This study examined the contexts shaping Batwa women’s maternal health in Kanungu District, Uganda, and explored how women engage with, challenge and define their own pregnancy and birth experiences. Using a community-based research approach, we partnered with Batwa women and their communities. We conducted 12 focus group discussions with 44 Batwa women and 16 men across three communities, 49 in-depth repeat interviews with 10 Indigenous Batwa women who had experienced pregnancy, and 17 interviews with 22 maternal healthcare providers. Data were analysed using a constant comparative method and thematic analysis. Four themes related to Indigenous pregnancy were identified: gendered pregnancy expectations; gender roles during pregnancy and birth; gender discrimination and violence during pregnancy and birth; and Indigenous resilience and resistance. Batwa women described pregnancy and childbirth as both joyous and an onerous expectation. Most women’s experiences were characterized by limited partner support, and many included instances of domestic and institutional violence. Women resisted challenges throughout their pregnancies and births finding comfort and strength in Indigenous knowledge and ceremony. These findings demonstrate that Indigenous Batwa women’s pregnancy and birth experiences are profoundly shaped by intersecting gender inequities and colonial structures that continue to undermine their safety, autonomy and access to care. Addressing these inequities requires more than improving service availability; it demands structural reforms that confront gendered violence, eliminate discriminatory practices in health facilities, and meaningfully include Indigenous leadership in maternal health policy and programming.

Gender-based violence in young couples is a global social problem, and it has been suggested that beliefs such as the myths of romantic love and emotional dependency can influence abusive behaviors. Therefore, this research aimed to determine whether these variables are predictors of gender-based violence among young people in the city of Juliaca. A quantitative, non-experimental, cross-sectional, predictive study was conducted with a sample of 1,226 individuals aged 18 to 30. The results showed that both emotional dependency (p = 0.001; B = 0.492) and the myths of romantic love (p = 0.001; B = 0.118) predict gender-based violence, and that the myths of romantic love also predict emotional dependency (B = 0.496). Likewise, significant correlations were found between the variables: myths of romantic love with emotional dependence (Rho = 0.466) and with gender violence (Rho = 0.312), and between emotional dependence and gender violence (Rho = 0.558), all with p < 0.05. These findings indicate that these beliefs contribute to normalizing abusive behaviors and justifying violence in relationships.

Survivor-led abolitionist movements challenge the mainstream system’s insufficiencies in providing safety or healing. As an experiment in deepening survivor-led abolitionist spaces, the Asian/Pacific Islander (A/PI) Domestic Violence Resource Project has created the Peer Organizers program. The Peer Organizers are a cohort of 10 A/PI survivors and community members who will come together over two years to co-build networks of care and safety. Grounded in Freire’s principles of political education and the Power Analysis Framework by the Institute of Development Studies, this program takes a community-centered approach to root down and strengthen systems of care outside of carceral responses to violence. The Peer Organizers program at its core is a survivor and community-led movement, which centers long-term relationship building, peer support, raising critical consciousness, and disrupting hierarchical power. This article introduces the background of the emerging program and discusses this intentional experiment in building power with survivors and community members in the Asian and Pacific Islander community in the D.C., Maryland, and Virginia area.

This article presents a documentary reading of the literary and philosophical discourse on gender violence, based on the ideas of Judith Butler and the short stories in Conceição Evaristo's "Olhos D'água". The research, bibliographical and documentary in nature, adopts a qualitative approach and applies the technique of critical discourse analysis to contextualize and interpret the selected short stories. A set of conceptual categories, drawn from Butler's works, was used to analyze the representations of gender and racial violence in the narratives. The results reveal the social and cultural impact of multiple forms of violence and the importance of tackling them, especially in the documentary representation of literary and philosophical texts that give voice to marginalized groups. The intersection between philosophy and literature enriches narratives about social phenomena, promoting a more critical and intersectional understanding of gender and racial violence in society. It can be concluded that the articulation between philosophical and literary discourses strengthens the processes of knowledge representation, contributing to documentary practices that are sensitive to feminist and intersectional perspectives.

Abstract This article explores the condition of Indian indentured women labourers on the colonial plantations of Fiji and Natal (now in South Africa) in order to understand the complexities of life in a radically different society and production regime. Opposed to the sources used by scholars to document the women under indenture, such as colonial documents, official reports, and writings of reporters, which have limitations of objective portrayal, this article uses the labourers’ petitions, depositions, and letters written largely in Indian languages either by women or men, individually or collectively, to different authorities. This is a source that has rarely been used hitherto to understand the plantation regime in terms of gender violence, sexuality, and patriarchy. Through a close reading of these letters and petitions and an examination of the conditions of their production and their reception by the colonial authorities, the article argues that plantations, as a radically different space, became a site of the violent struggle between women’s agency and Indian patriarchy in the process of reproduction of cultural selves away from the ‘home’. It further argues that by facilitating both women’s agency and male control, rather than taking an outright side, the colonial state created a space where both freedom and oppression coexisted, often leading to violent outcomes.

In the installation work Amplified Silence, the ceramic objects have been crafted using pre-Hispanic techniques used centuries ago in the production of vessels. An aerophone whistle emanates from the vessels every time a hashtag related to domestic or gender violence is emitted. Paradoxically, what the pleasant hiss of the vessel ringing in the room announces is a linguistic act of violence. The artist Cecilia Flores has arranged a complex articulation between different orders of temporality: from domestic everyday life, from an ancestral pre-Hispanic technique, from social networks, from digital platforms (such as Twitter - now X), even from the relationship of the public with the work in the museum room. This plot, composed of strata of heterogeneous temporalities, operates as a sensitive sounding board for a form of violence that occurs daily, silenced in the order of the domestic.

abstract Through the story of Carmen, a young woman from Wentworth, South Africa, we explore the limits and possibilities of gender-transformation work in contexts shaped by systemic violence. Wentworth is a community marked by apartheid spatial legacies, intergenerational trauma, and the constant threat of gangsterism. In early 2025, Carmen arrived at the transnational TRANSFORM Youth Summit alone—despite having prepared alongside a group of her peers using photovoice methods. The other young people from her community did not come. Fear of kidnapping, territorial violence, and gang surveillance kept them home. Through Carmen’s story, we consider how gender issues can be displaced or silenced in times of crisis, and how absence itself can be understood as a form of visual evidence. Drawing on feminist and affect theory, including Lauren Berlant’s concept of the impasse, Haraway's entreaty to stay with the trouble, and Pumla Gqola’s framing of refusal in the context of pervasive gendered violence, I argue for a more nuanced understanding of gender-transformation that accounts for the limits of participation under structural violence, and honours the subtle, complicated ways that youth continue to resist, witness, and make meaning. Ultimately, I call for an expanded praxis that sees youth not only as change-makers, but also as survivors negotiating the layered violence of their environments.

Gender violence is defined as any act that results in or may result in physical, sexual, or psychological harm to women, including threats, coercion, or arbitrary deprivation of liberty, both in public and private life. The phenomenon of violence has afflicted humanity throughout its history. Explicit violence can be found in the world of art, where it germinates with enormous ease. In terms of gender violence, the main medico-legal action that should be taken by health centers is to issue a certificate of injury. The objective of this study was to describe the historical, artistic, psychological, and medico-legal aspects of gender violence. It was concluded that gender violence is also a health problem that requires medico-legal action and intervention, and that its image in art has been reflected in all forms of expression. Twenty-one bibliographies were consulted.

Schools Responding to the Special Needs of Girls.

This article analyzes The Magdalene Sisters as a cinematic representation of the mechanisms through which religious authority disciplines female corporeality by mobilizing the intertwined concepts of sin, guilt, and salvation. Additionally, it addresses the transformation of Christian theological narratives into instruments of social and psychological control within the historical context of the Magdalene Laundries. The film is analyzed through an interdisciplinary framework integrating psychoanalytic theory, Foucauldian conception of disciplinary power, and a trauma-informed perspective by employing a content analysis. The findings suggest that guilt operates not as an internal moral condition but as a socially constructed emotion that facilitates the internalization of institutional authority, while salvation is reframed as a discourse that legitimizes labor and obedience. The analysis further shows that trauma arises from the repetitive, normalized practices of punishment and silence, and that resistance emerges through acts of narrative self-assertion. By demonstrating how religious discourse functions simultaneously as ideology, discipline, and psychological regulation, the article contributes to broader discussions on the intersection of religion, gender, and institutional violence.

This paper examines how street theatre was co-developed and implemented as a form of resistance and community empowerment in collaboration with the transgender community in Chennai, India. Rooted in the community’s longstanding cultural practices of dance and performance, this project mobilized street theatre not only to elevate marginalized voices, but to challenge the enduring legacies of colonial and gendered state violence. Drawing on a community-based action research approach and Freirean pedagogy, the first author, an Indian diasporic social worker and emerging scholar, reflects on their role as facilitator and co-learner in this process. The paper presents street theatre as a culturally grounded, transformative practice that reclaims public space, asserts agency, and creates dialogic encounters with the broader public. It further explores how such research-community partnerships can disrupt dominant knowledge production and catalyze social and personal transformation.

This paper explores Bell Hooks’ feminist analysis of masculinity in her book The Will to Change: Men, Masculinity, and Love through the lens of gender-based violence. Hooks critically examines the ways in which patriarchal structures harm both men and women, perpetuating a cycle of violence that negatively impacts gender relations. By engaging with Hooks’ arguments, this paper aims to understand how toxic masculinity and societal expectations of male behaviour contribute to gender-based violence and suggests that reconstructing masculinity is a crucial step toward ending such violence. Through a feminist critical lens, the paper will analyse the intersectionality of race, class, and gender in the shaping of masculinity and its implications for gender violence.

The results of Online Gender Sexual Violence Based on the Misuse of Artificial Intellegence Deepfake that have been tried, all victims are women of all ages. From the results of interviews with investigators at the Ditreskrimsus Subdit Cyber of the Central Kalimantan Regional Police there are still many cases that do not reach the court because women as victims are embarrassed to report the cases;revoke the reports that have been made or choose to make peace with the perpetrators because in addition to psychological trauma they also have fears of the impact of criminalization, based on Article 4 of Law Number 44 of 2008 concerning Pornography.The Research used empirical juridical research method. The results of the research obtained by women victims of online gender violence Based on the Misuse of Artificial Intellegence Deepfake require the “right to be forgotten” which Man to have deleted informatif of Cher on the internet which unfortunately has not been implemented.

We studied whether there are intergenerational transmissions of gender violence in Ecuador and which relationship is stronger on gender violence in the couple: male violence experienced in childhood or violence experienced by women. We applied a nonlinear probabilistic model based on the conceptual design of the ecological model. Our results confirm that, in Ecuador, the probability of gender violence increases if individuals have grown up in a context of violence. However, the probability is higher if men suffered violence during their childhood, further highlighting the urgent need for public policies that address early exposure to violence as a key factor in breaking cycles of gender-based violence. Preventive measures should focus on educational programs, social interventions, and stricter enforcement of laws protecting children from domestic violence.

ABSTRACT This study seeks to explore the philosophical foundations of women’s football in Mexico, particularly in light of the rising participation of women in high-performance leagues, their fandom, and a growing number of women in independent sports journalism. Observations are based on fieldwork as a photo correspondent for Campeonas MX during Tigres Femenil’s professional matches in Monterrey where special attention was directed to the interactions between footballers, fandom and independent media. Three significant ruptures with historical representations were identified: the visibility of the lesbian experience, public motherhood that challenges traditional norms, and the politicization of the fan base. While a comprehensive understanding of the philosophy of Mexican women’s football is elusive, this discussion serves as an exploration within the context of a Global South country, where gender violence remains a critical issue.

This paper examines patriarchal dominance as a driving factor of domestic violence, the focus of research in this paper is on gender inequality, violence and infidelity from the perspective of positive law and Islamic family law, experienced by one family in Aceh. The problem of gender inequality has been going on for a long time. Gender inequality is still a concern in developed and developing countries around the world, and this contributes to the increasing practice of discrimination against vulnerable groups, especially women. Indonesia's patriarchal culture was brought from the colonial state. Therefore, women often experience discrimination in society in various ways. Research files (field approach) from Cot Matahe, Syamtalira Bayu District, North Aceh Regency, were used to collect data in this paper using qualitative research methodology. This study focuses on the perspective Through the conflict perspective of the multidimensional approach used to review this issue, it can be concluded that patriarchal culture is one of the major factors in the many discriminatory treatments against women to date, which are mostly dominated by men.

Caring for transgender adolescents involves bioethical challenges that require healthcare professionals to be prepared to deal with issues of identity, autonomy, and protection. This study aimed to identify bioethical conflicts experienced by professionals when caring for transgender adolescents. This is a qualitative study involving 14 professionals from specialized outpatient clinics, analyzed using content analysis techniques. Seven categories emerged: disagreement among guardians, authorization for hormone therapy, right to confidentiality, self-medication and sexuality, gender identity and violence, mental health and emotional support, family and religious relationships, and access to health care. The results revealed dilemmas related to adolescent autonomy, family influence, and institutional limitations. Based on the Bioethics of Protection, the analysis highlights the importance of practices based on dignity, qualified listening, and the guarantee of rights, contributing to the bioethical debate on care for the transgender population in childhood and adolescence.

ABSTRACT This article aims to delineate the underlying causality of gender violence, specifically the perseverance of rape as an institutional failure, in the particular spatio-temporality of France. The nonexistent levels of convictions for rape (0.6%), compared with the increase in reported rapes (a rape every 2.3 min, 1/2 women are survivors, 1/6 women entered sexuality through rape), forge a certain continuity with previous contexts in which rape was a crime against the honour of the family, rather than against the integrity of the victim. Rape is actively shaped by intersecting forms of violence. It is institutionalised because the authorities’ response is first to induce such a failure of justice. The ‘morphogenetic régulation’ approach endows my reflection with meta-theoretical depth to observe how one can explain such systemic persistence. The findings call for urgent academic and policy attention in re-examining the entire training procedures for judicial officers.

This study analyzes the profound gendered suffering experienced by Muslim women during the 1947 Partition of India, specifically focusing on the violence, dislocation, and subsequent rehabilitation efforts within West Punjab between 1947 and 1957. The research investigates the socio-political factors that positioned women as the primary targets of communal aggression, viewing their bodies as symbolic terrain for the assertion of community honor and the humiliation of rivals. Traditional historical narratives have often marginalized these female experiences, creating a significant lacuna in Partition historiography by prioritizing political achievement over human cost. This analysis employs a gendered lens and draws extensively on oral histories to document the abduction, forced conversion, and systematic trauma faced by thousands of women in East Punjab. Furthermore, it details the monumental, uncoordinated state and voluntary efforts in West Punjab—including the implementation of the Recovery of Abducted Persons Ordinance—to facilitate the recovery, re-settlement, and complex psychological rehabilitation of these displaced and often stigmatized individuals. This work aims to restore the gender dimension to the mainstream history of the Partition.