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Female labour force participation (FLFP) stands among main gender equality issues in Bosnia and Herzegovina (BiH). Although making up about half of the total working-age population, less than one third of women is active. High female economic inactivity is argued to relate to the pertaining traditional views on gender roles in the society. This article investigates whether such views impact the activity of women. Furthermore, the article investigates whether perceptions of the existence of gender stereotypes on the labour market influences women's economic activity. Finally, the article investigates whether differences of such an impact exist between young and adult women and how they are being manifested. The research model is based on a log-log regression analysis performed on a sample of 1,213 interviewed women through the 2017 wave of the National Survey of Citizens' Perceptions (NSCP-BiH). Our findings indicate that traditional views on women's role in society act as an important moderator of woman's economic activity, and hence, shape the overall labour environment and economic development in BiH. Although perceiving that the BiH labour market is biased towards men, women in BiH are not discouraged by such a stance when their labour market participation is considered.

Indigenous research paradigms are congruent to Indigenous worldviews and have become more dominant in areas such as Indigenous policy and education. As Indigenous research paradigms continue to gain momentum, the historical legacy of unethical research is addressed as more Indigenous communities and organizations develop their own research protocols. There is a plethora of articles explaining Indigenous research methodologies, but few examine the inclusion of the knowledge from Elders, language speakers, and Indigenous women in sustainable water governance. My Indigenous research methodology draws on the works of Indigenous scholars Shawn Wilson, Linda Smith, and Margaret Kovach, with specific focus on Wendy Geniusz’s Biskaabiiyang. My Indigenous research methodology is specific to the Anishinaabe territory of the Great Lakes region and includes Anishinaabek Elders, Anishinaabemowin (Ojibway language) speakers, and Anishinaabek women. This article seeks to contribute to Indigenous research paradigms and methods by elucidating the importance of engaging Anishinaabek Elders, Anishinaabemowin speakers, and Anishinaabek women in sustainable water governance.

Objectives: The study aimed to technically and territorially characterize a plot of approximately 4,000 m² designated for the implementation of the Indigenous Women's House (CAMI), reconciling technical, symbolic, and sociocultural criteria defined in a participatory process with Indigenous leaders and partner institutions.   Theoretical Framework: It is based on frameworks that value active listening, Indigenous territoriality, and participatory planning, highlighting Pazos et al. (2024) and the Takinahaky Center Handbook (2024), which guide methodologies sensitive to the worldviews of Indigenous peoples.   Method: The adopted method consisted of aerial surveying with an Unmanned Aerial Vehicle (UAV), whose images were processed in Agisoft Metashape software to generate orthomosaics, digital elevation and surface models, contour lines, and point clouds.   Results and Discussion: The results revealed the possibility of articulating precise technical mapping with a symbolic reading of the territory, ensuring compatibility between the geophysical conditions of the terrain and the cultural, spiritual, and functional demands of the architectural project. The discussion indicates that the convergence of geospatial technologies and traditional knowledge reaffirms the territory as a living, political, and relational space.   Research Implications: The research implications demonstrate that the integration of science, technology, and Indigenous epistemologies offers concrete support for the planning of culturally sensitive public facilities, committed to territorial justice and ancestral care.   Originality/Value: The originality of the study lies in the articulation of aerial surveying using UAVs and participatory practices, overcoming the limits of institutional architecture and affirming CAMI as a territory of re-existence, dignity, and empowerment for Indigenous women. Objectives: The study aimed to technically and territorially characterize a plot of approximately 4,000 m² designated for the implementation of the Indigenous Women's House (CAMI), reconciling technical, symbolic, and sociocultural criteria defined in a participatory process with Indigenous leaders and partner institutions.   Theoretical Framework: It is based on frameworks that value active listening, Indigenous territoriality, and participatory planning, highlighting Pazos et al. (2024) and the Takinahaky Center Handbook (2024), which guide methodologies sensitive to the worldviews of Indigenous peoples.   Method: The adopted method consisted of aerial surveying with an Unmanned Aerial Vehicle (UAV), whose images were processed in Agisoft Metashape software to generate orthomosaics, digital elevation and surface models, contour lines, and point clouds.   Results and Discussion: The results revealed the possibility of articulating precise technical mapping with a symbolic reading of the territory, ensuring compatibility between the geophysical conditions of the terrain and the cultural, spiritual, and functional demands of the architectural project. The discussion indicates that the convergence of geospatial technologies and traditional knowledge reaffirms the territory as a living, political, and relational space.   Research Implications: The research implications demonstrate that the integration of science, technology, and Indigenous epistemologies offers concrete support for the planning of culturally sensitive public facilities, committed to territorial justice and ancestral care.   Originality/Value: The originality of the study lies in the articulation of aerial surveying using UAVs and participatory practices, overcoming the limits of institutional architecture and affirming CAMI as a territory of re-existence, dignity, and empowerment for Indigenous women.

Purpose There have been significant ruptures in family formation and dynamics in the Arabian Gulf. Scholars usually outline the following key determinants: educational reform and the labour market, particularly for women; urbanization; technology uptake; migration, and population demographics; as well as globalization general. Few studies explore the impact of rapid development on the faith and family nexus. Design/methodology/approach This study is based on a bottom-up, granular approach using semi-structured, photo-voice interviews with thirty young male and female Qataris aged between 18 and 35 from diverse backgrounds. It aims to explore shifts in Qatari youth in terms of their identities, worldviews and aspirations and the role of Islam, family and society in this process. Findings Young Qataris, along with their parents, are rethinking and reconceptualising Qatari traditions including the Islamic faith, in the context of the modern, globalising world. This includes nuanced changes, such as demarcating the boundaries between what is considered unacceptable under religious law (haram) and what is considered unacceptable in Qatari Arab customs (aib), as well as critically reflecting on sources of authority, particularly imported paradigms from the West, leading to novel – not necessarily liberal – imaginations for future pathways. The family unit is one of the key sites where this is happening. Originality/value The World Values Survey labels Qatar as one of the most traditional societies in the world, marked by strong family ties and religious adherence. A qualitative perspective, however, adds depth and sheds light on the subtle and concrete signals of change.

Why is the story of romance in books, magazines, and films still aimed at women rather than at men? Even after decades of feminism, traditional ideas and messages about romantic love still hold sway and, in our \"postfeminist\" age, are more popular than ever. Increasingly, we have become a culture of romance: stories of all kinds shape the terms of love. Women, in particular, love a love story. The Glass Slipperis about the persistence of a familiar Anglo-American love story into the digital age. Comparing influential classics to their current counterparts, Susan Ostrov Weisser relates in highly amusing prose how these stories are shaped and defined by and for women, the main consumers of romantic texts. Following a trajectory that begins with Jane Austen and concludes with Internet dating sites, Weisser shows the many ways in which nineteenth-century views of women's nature and the Victorian idea of romance have survived the feminist critique of the 1970s and continue in new and more ambiguous forms in today's media, with profound implications for women. More than a book about romance in fiction and media,The Glass Slipperillustrates how traditional stories about women's sexuality, femininity, and romantic love have survived as seemingly protective elements in a more modern, feminist, sexually open society, confusing the picture for women themselves. Weisser compares diverse narratives-historical and contemporary from high literature and \"low\" genres-discussing novels by Jane Austen and Charlotte Brontë, Victorian women's magazines, and D. H. Lawrence'sLady Chatterley's Lover; Disney movies; popular Harlequin romance novels; masochistic love in films; pornography and its relationship to romance; and reality TV and Internet ads as romantic stories. Ultimately, Weisser shows that the narrative versions of the Glass Slipper should be taken as seriously as the Glass Ceiling as we see how these representations of romantic love are meant to inform women's beliefs and goals. In this book, Weisser's goal is not to shatter the Glass Slipper, but to see through it.

This article discusses the traditional American woman initiated by Willa Cather in the novel My Antonia. It was written in 1913 which describes the social conditions of the frontiers in the farming areas of the American West in Nebraska, Hastings, Black Hawk, Lincoln, and others. Frontiers generally still maintain traditional values in the survival of their families, especially Nebraska. The literary study method used in this article is the Genetic Structuralism Approach which emphasizes the sociological analysis of literature based on the structural meaning of literature and literary genetics. This approach is very appropriate to be used to find universal values documented in literary works which are termed vision du monde or world views. This research found Willa Cather's imaginative ideas about traditional American women in the novel My Antonia which includes aspects of performance, position, role, identity, and perspective. Traditional women's performances have the same appearance and clothing as traditional women in general in America. The traditional position of a woman is as the wife of her husband and the mother of her children. The role of traditional women is to take care of the household and to maintain the continuity of family life. Traditional women's identity is a housewife. The perspective of traditional women is to devote all their souls and bodies for family happiness, domestic harmony, and maintaining good relations with neighbors. Then Willa Cather's notion of traditional American women is full domestication and partial domestication.

For centuries, Buddhist teachers and laypeople have used stories, symbols, cultural metaphors, and anecdotes to teach and express their religious views. In this introductory textbook, Carl Olson draws on these narrative traditions to detail the development of Buddhism from the life of the historical Buddha to the present. By organizing the text according to the structure of Buddhist thought and teaching, Olson avoids imposing a Western perspective that traditional texts commonly bring to the subject.The book offers a comprehensive introduction to the main branches of the Buddhist tradition in both the Mahayana and Theravada schools, including the Madhyamika school, the Yogacara school, Pure Land devotionalism, Tibetan Tantric Buddhism, Zen Buddhism, and village folk Buddhist traditions. Chapters explore the life and teachings of the Buddha in historical context, the early development and institutionalization of Buddhism, its geographic spread across Asia and eventually to the United States, philosophy and ethics, the relationship between monks and laity, political and ethical implications, the role of women in the Buddhist tradition, and contemporary reinterpretations of Buddhism.Drawn from decades of classroom experience, this creative and ambitious text combines expert scholarship and engaging stories that offer a much-needed perspective to the existing literature on the topic.

The Algerian writer Kateb Yacine pleaded once for an urgent task, that of “making Algerians hear their history.”¹ With that phrase, he wanted to promote the rewriting of official history in postindependence Algeria, in particular through the medium he brilliantly illustrated, that of the theater, thus fighting a partial amnesia and producing a counterhistory of Algeria (9). Most historians agree with his diagnosis regarding the writing of Algerian history in Algeria as well as in France. The difficulties they mention are not only empirical (a deliberately hampered access to archives, for instance), though they are that as well. Above all,