Family Planning or Ethnic Cleansing in Peru?

In the 90s, hundreds of thousands of impoverished and often Indigenous Peruvian women were forcibly sterilized. Now, they seek justice.

Quechua Women and Children. Josh Walczak. CC BY-NC-SA 2.0.

In December of 2023, a fight that has spanned decades was dealt two major blows when former Peruvian President Alberto Fujimori was released from prison on the same day that Peru’s Supreme Court annulled an investigation into state-sponsored sterilizations. Fujimori, who oversaw the sterilization program during his presidency, had been serving time in prison after being found guilty of crimes against humanity by Interpol. Peru’s Constitutional Court authorized his release on humanitarian and health grounds less than two years after the Inter-American Court of Human Rights had overruled his pardon in 2022. Elected in 1990 during a period of great economic and political unrest in the country, Fujimori presided over an administration fraught with corruption, controversy, and human rights abuses. Most notoriously, he oversaw the Barrios Altos Massacre, for which he was charged and sentenced. 

Although their cases are the most widely publicized, political dissidents were not Fujimori’s only victims. After his re-election in 1995, the President introduced the National Reproductive Health and Family Planning Program (also known as the National Population Program) to address issues of poverty, economic instability and overpopulation. Fujimori presented the program as a feminist undertaking that would assure the reproductive rights of Peruvian women. Prior to the implementation of the program in 1996, women could only be approved for sterilization if they met a number of prerequisites, such as age or health risk factors. The National Population Program did away with the majority of those prerequisites. As a result, 272,028 women were sterilized by the government. Many of those women, however, have since come forward to say that they were subjected to the procedure against their will. 

In what has been called a genocide or ethnic cleansing, Fujimori’s administration mainly targeted women from impoverished backgrounds for sterilization, many of whom were members of Peru’s Indigenous communities. The sterilization program utilized policies developed by the Peruvian military in their Plan Verde, a military operation initially conceived as part of a coup against Fujimori’s predecessor. In one volume titled "Driving Peru into the 21st Century," the plan emphasized the convenience of sterilizing “culturally backward and economically impoverished groups.” Fujimori’s government employed unethical practices to manipulate and downright coerce women into undergoing the sterilization procedure, including by luring women to clinics under false pretenses, locking women inside the clinics, refusing essential healthcare unless they consented to the procedure, and holding the women down and injecting them with anesthesia. Doctors employed abusive language, accusing women with large families of acting like animals and of being useless. Even women who were already using other birth control methods, such as a Copper IUD, were subjected to sterilization. Many Indigenous women spoke Quechua rather than Spanish as a first language and did not understand what they were agreeing to, raising issues of informed consent.

“The Quipu Project,” developed in collaboration with MIT, is an online, interactive documentary that seeks to record and share the stories of women who were forcibly sterilized. Testimonies from Peruvian women document the suffering inflicted by the National Population Program. Many women were promised support and treatment during the recovery stage, only to be sent home immediately after the procedure, swollen, covered in rashes, with a variety of lasting medical issues. Some women, such as Celia Edith Ramos Durand, passed away from medical complications following the procedure. One woman from San Juan described the impact the operation has had on her life, saying “I don’t know if I will ever get better. I don’t believe I will ever heal … My whole body hurts. We are all in pain. Even my vagina hurts.” 

Rather than serving as a remedy to economic woes, the program National Population Program has devastated vulnerable impoverished and Indigenous communities. “Ever since I was sterilized, I haven’t been able to work as before,” one woman confessed to the Quipu hotline. “We want justice,” another says, “We have been suffering for so many years. There’s not even a doctor to check our health.”

Peru’s Supreme Court decided to annul the investigation into government-sponsored forced sterilization in December following a lawsuit filed by Fujimori’s Minister of Health, Alejandro Aguinaga, citing the statute of limitations as well as lack of evidence. This is not the first time the investigation has been impeded. For decades, the fight has been an uphill battle, as the investigation has been opened, closed and reopened many times. In 1999, various human rights groups collaborated to bring the case of Mamerita Mestanza Chavez, another woman who died following the sterilization procedure, before the Inter-American Commission on Human Rights. In 2001, the Truth and Reconciliation Commission was established to investigate human rights abuses that occurred under Fujimori’s administration. Maria Isabel Cedano, a lawyer with the nonprofit organization DEMUS, is representing over one thousand plaintiffs before the IACHR. Unfortunately, none of these efforts have yet to yield results for the victims as the Peruvian government continues to dismiss cases and throw up legal roadblocks in an incredibly complex case that encompasses issues surrounding the definitions of consent, sexual violence and genocide. It is now up to the Attorney General’s office to demonstrate that the crimes committed represent an extreme violation of human rights in order to negate the statute of limitations. 

TO GET INVOLVED

Quechua Benefit: Quechua Benefit is a nonprofit organization that aims to empower Quechua people in Peru’s highlands. It provides education, economic support and medical services.

DEMUS: DEMUS is a Peruvian Feminist Organization that focuses on protecting women’s sexual and reproductive rights. One of their campaigns, “Somos 2074 Y Muchas Mas,” seeks reparations for the victims of Peru’s forced sterilization program. 

Rebecca Pitcairn

Rebecca studies Italian Language and Literature, Classical Civilizations, and English Writing at the University of Pittsburgh. She hopes to one day attain a PhD in Classical Archeology. She is passionate about feminism and climate justice. She enjoys reading, playing the lyre, and longboarding in her free time. 

Women Tuk-Tuk Drivers in Cambodia Fight Discrimination

Women in Cambodia fight discrimination to become Tuk-Tuk drivers as global corporations, such as Uber and Lyft, implement initiatives to promote the safety of female and non-binary drivers and passengers.

A Tuk-Tuk Driver in Bangkok, Thailand. CC By 2.0 Deed

Common throughout Southeast Asia, tuk-tuk drivers zip through the streets offering transportation to visiting tourists. Although they are a popular mode of transportation, the sight of a vehicle adorned with flowers and navigating seamlessly with a woman at the steering wheel is still uncommon.

In Cambodia, where the number of tuk tuk drivers is estimated to be in the tens of thousands, few women sit behind the wheel. In a country still significantly affected by gender inequality, the prevalent patriarchal standard in Cambodia is relatively stringent, and women taking on jobs instead of maintaining their households is out of the ordinary. 

Making anywhere from $2–5 in a day, the wages for Cambodian tuk-tuk drivers are relatively low, though equivalent across female and male drivers. According to the CEIC, the average yearly salary in Cambodia in 2021 was about $1590, meaning that on the high end tuk-tuk drivers who work six days a week will make just about the average wage, while those on the lower end make less than half of this. However, the major issue women drivers face is not a pay gap per se, but rather discrimination that prevents them from driving altogether.

Recently, though, women tuk-tuk drivers are working to change the demographics, and promote inclusivity in the industry. Popularly known as the Tuk-Tuk Lady, Kim Shoeung began driving in 2013 in the nation’s capital city of Phnom Penh. Her career started quite shakily, as she faced prejudice not only from other male drivers but even from customers. She told Agence France-Presse (AFP) one woman refused to drive with her, and that there was an understanding that women were not fit for the job and not “strong enough to take the steering wheels.”

A Tuk-Tuk in Siem Reap, Cambodia. CC BY-NC-ND 2.0 DEED

Similarly, Roeung Sorphy was verbally harassed when starting out as a driver in Siem Reap. She told AFP that after three years of driving she is now respected by men and that they all work as a team, but initially was told to go home and wash dishes. 

As a single mother, Shoeung persevered as she needed the money to support her family. After moving from the capital to Siem Reap, Shoeung solidified herself within the tuk-tuk industry, and is now a beloved driver known to many as Miss Kim.

Additionally, Shoeung is not only making strides for herself, but is actively helping to elevate other female tuk-tuk drivers. In February of 2022, she founded the Siem Reap Tourist Remorque Driver Association, a group of female drivers. The group is made up of 20 members, six of whom are single mothers like Shoeung herself. Reviews of Shoeung’s service remark on her warmth, generosity and safety as a driver. 

Woman tourists look for tuk-tuk transportation. CC0

Even outside of Cambodia, there is a recent push to aid the efforts of women drivers. Beginning in 2019 in Saudi Arabia, Uber launched a feature allowing women and drivers to select their preference for exclusively women passengers. As of 2023, the initiative expanded to 23 total countries globally, but has yet to be introduced in any Asian country. 

Lyft launched a similar initiative, Women+ Connect, in select US cities this past September. They said their ridership was nearly half women, however female and non-binary drivers made up only 23% of their total fleet.

The idea, however, is not entirely new; in 2014 SheRides, a taxi service aimed at women drivers and passengers launched in New York City, Westchester County, and Long Island. Upon its introduction there was a bit of backlash from men, who questioned its inclusivity; the app, however, was downloadable for all, but only women passengers could request a female driver. Though no longer operating, the service was made with the goal of safety for women in mind.

As there is work being done globally to reach a point of gender equality, safety seems to be at the forefront of many initiatives. For the women drivers in Cambodia, normalizing and celebrating their success is instrumental to decentering the dominant patriarchal culture still prevalent in the nation. Supporting Miss Kim and fellow women drivers can be done by booking her services through her website.

Nicola Degregorio

Nicola is studying English Literature at George Washington University, where she also reports for the student newspaper, The Hatchet. Nicola's passion for literature and writing has sparked an interest in exploring the broader context surrounding written texts. Researching and writing for Catalyst Planet allows her to investigate nuanced issues that intersect with her interests in art history, culinary practices, and cultural traditions.

Clean Cookware Used to Improve Women’s Health and Combat Climate Change

Millions of women in developing countries lack access to clean cookware. International organizations are working to change that. 

Women in India testing a solar cooker. United Nations Development Program. CC BY-NC-ND 2.0

Although the Beijing Declaration and Platform for Action in 1995 made groundbreaking strides toward gender equality, one key issue was never addressed: providing households with clean cookstoves. At least 3 billion people across the developing world rely on open fires to cook their food, a task mainly entrusted to women. Cooking on open fires can hold severe environmental and health implications for women and their families. 

According to the Clean Cooking Alliance, cooking over open fires is the second-largest contributor to global warming aside from carbon dioxide emissions. The burning process releases black carbon, or soot, which lowers the reflective quality of glaciers and sea ice, causing them to melt. Additionally, the demand for wood as fuel results in unsustainable harvesting and deforestation. Studies indicate that at least 30% of the wood used in the developing world is unsustainably harvested, negatively affecting the ecosystem’s health, biodiversity and erosion. The absence of trees prevents carbon dioxide from being absorbed from the atmosphere through photosynthesis, further compounding the effects of global warming. 

Cooking on an open fire also exposes women and children to toxic levels of household air pollution, sometimes over 35 times the amount deemed safe by the World Health Organization. Exposure to air pollution can have detrimental effects on one’s health, causing increased risks of childhood pneumonia, lung cancer, strokes and atherosclerosis. In some cases, exposure to high levels of air pollution has led to complications during birth. Health conditions related to smoke inhalation kill over 4 million people each year. 

Access to safe cookware in the developing world remains limited, especially in areas torn apart by humanitarian crises. Women often put themselves in dangerous and even life-threatening situations while searching for cooking fuel. Women collecting firewood near refugee camps and conflict zones face increased risks of gender-based violence. Additionally, children accompanying their mothers to find firewood cannot attend school and miss out on available educational opportunities. The time spent gathering firewood further prevents women from seeking valuable opportunities to generate income for their families and children. 

Empowering Women Through the Clean Cooking Alliance 

Women collecting firewood in the Democratic Republic of Congo. Oxfam International. CC BY-NC-ND 2.0

Founded in 2010, the Clean Cooking Alliance is an U.N.-backed organization focused on gender equality through cooking. The alliance works with a global team to ensure that 3 billion people gain access to clean cookstoves. Its focus is on increasing consumer demand and supporting local businesses while developing a clean cooking industry in seven countries: Bangladesh, China, Ghana, India, Kenya, Nigeria and Uganda. Modern cookstoves have reduced black carbon emissions by 30-60% and help to combat climate change. Additionally, having access to cooking equipment can save women up to 300 hours and $200 per year, giving them more free time to spend with their families or economic pursuits. As the Clean Cooking Alliance expands its reach, hopes are high that women and their families will be empowered across the developing world. 

To Get Involved: 

Check out the Global Cooking Alliance’s initiatives on its website or head to its fundraising page. 

Megan Gürer

Megan is a Turkish-American student at Wellesley College in Massachusetts studying Biological Sciences. Passionate about environmental issues and learning about other cultures, she dreams of exploring the globe. In her free time, she enjoys cooking, singing, and composing music.

Meet the Women in Pink Saris Fighting Gender Discrimination in India

Pink sari-wearing and bamboo stick-wielding feminists are fighting against a culture of rape and gender inequality in India.

Sampat Pal Devi, founder of the Gulabi Gang. Iecercle. CC BY-NC-SA 2.0

India’s rape crisis was brought to light back in December 2012 when a 23-year-old female student was raped and beaten to death by five men and a teenage boy. Protesters flooded India’s capital of New Delhi and forced authorities to seek the death penalty for the perpetrators. But the crisis lingers as cases of rape and neglect by corrupt government officials still plague India, especially in rural areas. 

Approximately 70% of India’s population lives outside of major cities in the rural areas where it is even harder to seek out justice in the name of the law. Uttar Pradesh state is notorious for its high rate of sexual violence against women, even being named the “rape capital of India.” According to the National Crime Records Bureau, crimes against women in Uttar Pradesh increased by 20% from 2016 to 2019.

But there is hope for Uttar Pradesh, and it comes in the form of women wearing hot pink saris and wielding large bamboo staffs called lathis. Sampat Pal Devi is the founder and was the first leader of the Gulabi Gang, which translates to the “Pink Gang.” Their pink saris represent sisterhood and unity as they come together in droves to fight corruption and to ensure the basic rights of women and poor people in rural areas.

Devi’s story began when she was a single woman living in Uttar Pradesh’s Banda district and witnessed a man savagely beating his wife. She attempted to help, but he beat her as well. She returned a few days later with five other women and beat him with lathis. The story quickly spread throughout the town and more women came to Devi for help. In 2006, after the selection of the pink sari as their uniform, they officially established the Gulabi Gang. Their initial intention was to punish abusive men and combat domestic violence, but it has expanded into a much larger movement of feminism. The Gulabi Gang now fights for socioeconomic, cultural and political equality in order to enhance the basic skills of women to develop confidence and protect themselves from abuse through sustainable livelihoods.

Gulabi Gang resting during a protest. Iecercle. CC BY-NC-SA 2.0

Fast forward 14 years since its establishment and the Gulabi Gang has grown exponentially. Almost 100,000 women and men have banded together to join what is now a mass movement in northern India. In an interview with Vice News, Devi stated that, “The purpose of the Gulabi Gang was to unite women, because until women unite, we will never get what we believe are our rights.” She spent a great deal of her time intimidating and shaming government officials into making the correct choices and abiding by the law.

Although she made many achievements, Devi was removed from her position as leader of the Gulabi Gang for alleged self-promotion at the cost of the organization’s mission. Her removal caused quite a stir until the group’s assistant commander, Suman Singh Chauhan, was elected as its next leader. Even with the change in leadership, the Gulabi Gang stands strong as the organization continues to emphasize its mission.

The Gulabi Gang not only leads and protects but also teaches women a variety of skills necessary to be independent. Through its website, the group has raised enough money to build a school in an impoverished area. In the school, girls learn how to sew in order to earn money and delay the chance of their parents marrying them off. The group’s leaders teach new members how to defend themselves with lathis in free self-defense courses. Finally, they teach the world that through common sense and compassion one can start a revolution, even when the soldiers are wearing pink.

Yuliana Rocio

Yuliana is currently a Literature/Writing major at the University of California San Diego. Yuliana likes to think of herself as a lover of words and a student of the world. She loves to read, swim, and paint in her free time. She spent her youth as part of a travel-loving family and has grown up seeking adventure. She hopes to develop her writing skills, creating work that reflects her voice and her fierce passion for activism.

The Sexism Woven into Language

Subtle sexism in language emerges when the male gender is prescribed as default, contributing to gender inequalities and linguistic biases.

Language Across the World. Emma Howard. CC BY 2.0

Language shapes and reflects the cultural norms and values of its speakers. Unfortunately, many languages around the world include subtle forms of sexism which have historically prescribed the male gender as their default. From grammatical structures to the usage of words that perpetuate unequal dynamics, language can unintentionally serve as a vehicle for sexism.

Most languages around the world fall into three categories: gendered languages—nouns and pronouns have a gender (Spanish—el es pequeno/ella es pequena—he/she is little, French—il est petit/elle est petite—he/she is little), genderless languages—nouns and pronouns do not have a gender (Mandarin—他很小 / 她很小—he/she is little) and natural gender languages—gendered pronouns and genderless nouns (English, he is little/she is little). Of the gendered languages listed, the two share patterns of a masculine grammatical default, mixed-gender groups taking masculine endings and feminine nouns derived from masculine ones. In Spanish and French there is a male default that applies when the gender of a subject is unclear or if a group is mixed-gender. A male friend in French is ami while a female friend is amie. In French, there is no gender neutral pronoun for ‘they’ and the masculine is considered the dominant plural form. Therefore, if there is a group of French girls who are amies; add one male and they become amis. Aside from grammar, some words in French did not have a feminine form until official guardians of the French language approved the feminisation of certain titles to eliminate male linguistic dominance. Insistence on calling female presidents Madame le president was subsequently dropped in an attempt to end the bias putting women at a disadvantage.

Mandarin, unlike some European languages, does not assign gender to its nouns, but some of its written characters ascribe negative stereotypes to women. Chinese characters are made up of phonetic and semantic radicals that are listed together in dictionaries. The Chinese radical for “woman” (女) can be found in characters such as “mother,” (妈) “sister” (姐) and “safety” (安) but is also found in more negative characters including “jealousy,” (妒) “slave” (奴隶) and “rape” (强奸). The contrast between these positive and negative connotations are stark but even those that are positive are representative of gender stereotypes themselves; “safety” (安) is thought to represent a woman under a roof. Conversely, the word for “man” (男) is made by the radicals for “field” (田) and “power” (力). Aside from the makeup of the characters themselves, grammatical word order has been said to favor men, for example, in instances where the word “parents” means literally “father and mother.” Ironically, even the phrase for “gender equality” places the male character before the female one (男女平等).

Globally, some languages are representative of a time where the patriarchy was more powerful. They serve as a reminder that words and grammar can sustain sexism covertly and can also impose particular worldviews on their speakers. Some words have different meanings depending on whether they are used in a masculine or feminine form. Others have no male equivalent for a derogatory female word. For instance in Italian, un passeggiatore is a man who loves to walk. Make this word feminine and the definition drastically changes to have a sexual connotation. Alternatively, in English, there is no male equivalent of a “spinster,” the closest being “bachelor” which tends not to carry the same negative, undesirable connotations.

Negative connotations have made their way into technology as well, with one study finding that Google Translate often assumes that, when translating from other languages into English, the subject is male. Male default has also shown up in translator applications where gender bias shows up most in “fill in gender” translations. One tweet focused on Turkish and its gender-biases when translating to English. Sentences like o bir ascı translated to “she is a cook” while others like o bir muhendis translated to “he is an engineer.” Because Turkish is a gender neutral language it becomes clear that Google Translate filled in genders based on stereotypes and bias. Modern neural network-powered machines derive meaning from the statistical patterns of large texts during training, meaning that if our data is biased, machines will be as well.

Women already face barriers to their participation in society, but now with gendered languages playing a role. One research project examined the grammatical structure of over 4,000 languages spoken by 99% spoken by the world’s population, finding that nearly 40% of people speak a gendered language. From this it was found that grammatical gendered language is associated with roughly a 15% gap in female labor force participation. Consequently, gendered languages have become associated with worse labor market participation for women and regressive gender norms. Recognizing how linguistic sexism is causing quantifiable effects is a crucial step in creating more inclusivity in language and society. Efforts to challenge sexist vernacular have gained momentum in the form of gender-neutral language or inventing female-gendered nouns, as opposed to the old practice of adding suffixes onto male ones. In Spanish, the masculine “o” and feminine “a” endings are being replaced by a gender-neutral “e” to create more inclusion for women and those who identify as non-binary. Similarly, in Russia women are advocating for female-gendered nouns which are not mere add-ons to male nouns. In Russian, “doctor” is vrach but becomes vrachinia in its feminine forms, roughly translated as “doctoress,” housing some sexist undertones.

As to be expected, there has been some backlash over leaving behind current gender structures and deviating from the original languages, but speech is not a stagnant entity. Language, to be inclusive, must evolve and change over time in order to progress and mitigate pervasive forms of gender inequality. Recognizing and challenging these linguistic biases is crucial for dismantling the systematic disadvantages and stereotypes that women face.

Mira White

Mira is a student at Brown University studying international and public affairs. Passionate about travel and language learning, she is eager to visit each continent to better understand the world and the people across it. In her free time she perfects her French, hoping to someday live in France working as a freelance journalist or in international affairs.

Free The Nipple: Unpacking Inequality in the Feminist Movement

Evaluating the absence of inclusive representation in a movement that claims to empower all women.

Activists march for #FreeTheNipple. Maria Eklind. CC BY-SA 2.0 DEED

#FreeTheNipple is a movement that aims to spread awareness about the sexualization of women’s bodies. Its very mission is to point out the hypocrisy in the sexist laws that police women’s bodies. Common tactics at protests involve topless rallies and marches at well-known government monuments and social spaces, including social media. 

The movement has gained traction, with celebrity personalities like Cara Delevingne, Kendall Jenner and Amber Rose voicing and — bare-chested — showing their support. It got more attention as some French female protestors would come shirtless to non-feminism related protests. The most notable incidents of this occurred during solidarity protests for Ukraine in response to Russia’s invasion.  

Though a noble initiative, many scholars question who the movement represents, and whether it is inclusive of all women. While some agree with its efforts to desexualise women’s bodies through legislation, others call into question the strategy’s efficacy in actually changing the day-to-day lives of women in the United States and around the world. Some challenge its relative homogeneity, while others still commend its innovative radicalism.

One recurring criticism from afro-feminist advocates in this movement is that, for centuries, black women have been disproportionately exploited and sexualised. In Southern African cultures, the exposure of women's breasts was normalised long before liberal white feminists began advocating toplessness. Despite this history, many black women feel that there is a decolonial aspect to this movement that is not being spoken about enough.

Some also claim that the movement has excluded the bodies of trans women. The Guardian and Reuters have released articles stating that many thinkers have critiqued it for that same reason. 

According to writers like bell hooks, this marginalisation is not a new phenomenon. Black women intellectuals have been excluded from feminist discussions since the formation of the suffragette movement. While Black women fought alongside white women for suffrage, they were ultimately disposed of once their utility to the movement was no longer needed.

Numerous articles share the sentiment that, if western feminism wants to evolve and effect systemic and societal change, it must move beyond the exclusion perpetuated by its forebears. Additionally, in advocating for the freeing of nipples, we must question how and why white supremacist patriarchies have shackled all types of nipples, including those of black, white, brown people.

The #FreeTheNipple movement is similar to the suffragette movement, in that many people laud its contribution to the bolstering of women’s rights. However, others feel it is important to recognize its limitations and the ways it perpetuates exclusion.

The #FreeTheNipple Movement has made many ripples in the most recent waves of feminism. Through drawing parallels to the suffragette movement, its biggest fans and most ardent critics demonstrate how the feminist forms of protest have evolved.

To Get Involved:

Here Are Some Resources

PSA Tackles Breast Cancer Awareness and Freeing the Nipple in One Brilliant Video. Breast cancer awareness group MACMA tackled social media's "no female nipples" policy creatively. In a video, a topless woman with obscured nipples demonstrates breast self-exams on a topless man, addressing breast health for all genders. The campaign, named #ManBoobs4Boobs, cleverly conveys an important message while navigating platform restrictions.

Free the Nipple: The History of A Hidden Movement

The "Free the nipple" movement, about a decade old, aims for gender equality and body acceptance. Originating from the 2012 film "Free The Nipple," it protests censorship and double standards regarding male and female nudity. The movement sparked global protests, legal battles, and discussions about artistic expression, especially on social media platforms like Instagram. Despite some victories, challenges persist, emphasising the ongoing need for body equality.

Will Instagram Ever Free The Nipple?

The article discusses the #Freethenipple movement on Instagram, where artists creatively challenge the platform's ban on female nipples in photography. Despite discussions with Instagram, the ban remains due to cultural and consent concerns. The article explores artists' strategies to navigate these limitations.

Khahliso Myataza


Khahliso is studying Cognitive Sciences and African Studies at Wellesley College and MIT.  At Wellesley, she is the Political Chair of Ethos, and the Lecture Head for the Wellesley African Students Association. She is the standing CEO of the Conscious Campaign - a youth-led organization that aims to spread awareness about social justice issues in South Africa. On social justice projects she has worked with the United Nations and the African Union.

Barbie Across Borders

Around the world, countries censure or celebrate Barbie, a film that violates localized beliefs about feminist expression and the satirization of patriarchy.

Barbie Movie Billboard. Brecht Bug. CC BY 2.0

“Barbie” premiered around the world late last month, quickly becoming a global sensation in the weeks that led up to its release. The film follows protagonist Barbie as she ventures on a journey of self-discovery that causes her to question the values  of a patriarchal society. The United States, China, Saudi Arabia and other Middle Eastern countries had mixed reactions to the film, ranging from dissatisfaction with its promotion of women's empowerment to the celebration of female independence and capability. 

The film has caused discourse in China, where movies still include considerably outdated gender roles. Media like Mr. Six and Gentlemen From Eastern 8th are reminders of the sexist normalcies that still exist in Chinese entertainment and society, including the objectification and oppression of women in the roles that they play. Barbie has been praised and disparaged for calling attention to these instances of gender inequality with many women appreciating the film’s recognition of such an “objective reality” and depiction of strong rather than objectified women. In recent years, China’s involvement in the political landscape of feminism has been backsliding, with rejections of sexual harassment lawsuits and arrests of those protesting for greater feminist representation. Because of this, China is not entirely dissimilar to the conservative politics in the United States, both of which believe that the film succeeds at emasculating men. Regardless, across the U.S., the debut of the film was largely met by fans with outfits of pink and reviews acknowledging the film as a “cinematic and emotional masterpiece.” Not long after, fans of the film in China also began to express support for the film by wearing pink and complimented the film as the best expression of feminism. 

Latin and South American countries have also embraced pink, specifically through food. Vendors in Mexico and Guatemala have sold pink tacos while Venezuela, Chile and El Salvador have created arepas with beet dough for pink coloring. Support for the film has been widespread across the region, as it has reinvigorated radical public protest and prompted movements like “Barbie Buscadora.”

Across countries in the Middle East, “Barbie” has been banned as it was found to promote subversive elements that distort the values of society, namely the protection of public ethics and social traditions. Because of loyalty to these values, the most severe restrictions were issued in Kuwait and Lebanon, where the film was completely banned from theaters as opposed to the more targeted censorship of scenes that challenged social norms around male guardianship and homosexuality. As cultures with heavy importance placed on gender roles within a family, those with a vested interest in the current system find their values contradicted by the film’s feminism. In Lebanon, Mohammed Mortada asked that the film be banned saying that it, “challenges the guidance of the father … ridiculed the role of mothers.” 

Despite aversion to the film’s release in Kuwait and Lebanon, “Barbie” premiered in Saudi Arabia and the United Arab Emirates. With men and women alike flooding theaters to view the film, many felt that the movie had important lessons for everyone regarding their  roles in the world. Saudi Arabia’s perception of the film has reflected the broader changes occurring in the country’s cultural and entertainment landscape. As a country that is steeped in patriarchal gender traditions, specifically repressive guardianship and the imposition of domestic responsibilities on women, the immersion of Western-influenced media into the nation is expected to be regulated. However, the current reception of the film suggests a society capable of combining tradition and progress.

“Barbie” has brought forward an interplay between cultural normalities and evolving societal attitudes across a variety of countries. In some ways, the film could be perceived as a step towards female empowerment, while conversely approached with caution to avoid disrupting traditional values. As a testament to how global media can challenge and align perspectives, the film is one that illustrates the ability to challenge universal themes despite differences in local interpretations. The global tendency in the 21st century has been to encourage the feminist movement across progressive and conservative countries alike, and with such a broad range of perspectives, it’s a film that has caused considerable ripple effects.

Mira White

Mira is a student at Brown University studying international and public affairs. Passionate about travel and language learning, she is eager to visit each continent to better understand the world and the people across it. In her free time she perfects her French, hoping to someday live in France working as a freelance journalist or in international affairs.

Afghanistan’s Only Female Tour Guide Hosts Virtual Tours

This is the story of 24-year-old Fatima Haidari’s love and dedication to her country — from 3,000 miles away.

Bamyan Province, Afghanistan. Untamed Borders.

Meet Fatima Haidari: a 24-year-old guide who offers virtual tours of her country, Afghanistan. Forced to flee by the Taliban, Fatima now resides in Milan, Italy and provides a detailed tourist experience through Zoom of the Afghan city of Herat — taking visitors through sites such as the Citadel and the Central Blue Mosque.

Before the Taliban seized power in August 2021, Fatima worked as a local tour guide in Herat, using the job as a means to pay for her education, where she studied journalism and mass communication at university. Fatima is also the first ever female tour guide in Afghanistan, recognized in headlines in 2020. While she is no longer able to offer those in-person tours of her homeland, she continues to do what she can to show Herat off to the world — not just because the city is a beautiful and interesting place to explore, but because she doesn’t want outsiders to associate Afghanistan only with war and terror. Rather, its culture and history are what matter to her, and should take center stage.
But her passion and love for her country isn’t the only place Fatima’s heart lies. Growing up in the mountains in the central region of Ghor, Fatima was the youngest of seven children and was denied a rightful education, because she was a woman and because her family lacked the money. She worked for three years, making items such as traditional clothes to earn her way into an education, and was finally able to convince her parents to allow her to go to university in Herat in 2019, where she studied journalism.

Fatima in Herat. Untamed Borders.

Through years of hard work, Fatima was able to get an education. But many girls back home in Afghanistan do not have the same privilege. Considered one of the lucky ones to have fled, Fatima will use a portion of the money she earns from the Afghan virtual tours to donate to a women's education charity, which currently operates in Afghanistan.

Fatima partners with Untamed Borders — a travel operator dedicated to taking groups to some of the most interesting and inaccessible places — to make these virtual tours possible. The approximately 1.5 hour tour will take guests to see the 1,400-year-old Great Mosque, the Herat Citadel and through the city’s bazaars and traditional teahouses, while Fatima narrates stories about Afghanistan that focus on its people, culture and extensive history. 

But this event is a milestone itself. There has never been a virtual tour of Herat, and as Afghanistan’s first-ever female tour guide, this is a groundbreaking step to inspire other women in the nation. As Fatima says, she wants to be a changer, not a victim.

Fatima leading a virtual group tour. Untamed Borders.

And, of course, there can be no frank and open discussion about the people of Afghanistan without mentioning its women. Not only are they denied an education, Fatima has said the reascendant Taliban forces women to marry and perpetrates sexual or physical abuse against them. Things are more expensive for women, even though they are losing their jobs and forced to become housewives. By shining a light on the current situation in Afghanistan, Fatima is able to talk about her homeland while also spreading awareness to those able to make a difference.

Fatima’s next virtual tour will take place on September 12. Guests are able to book through Untamed Borders, and tickets will cost $60. 

Through her own personal experiences and ties to a country seized by tyranny, Fatima hopes to share what makes Afghanistan so distinct and worthy of exploration while also fighting for justice, so that the women there will grow up knowing what it’s like to go to school. 

Michelle Tian

Michelle is a senior at Boston University, majoring in journalism and minoring in philosophy. Her parents are first-generation immigrants from China, so her love for different cultures and traveling came naturally at a young age. After graduation, she hopes to continue sharing important messages through her work.

Women at the Western Wall

This organization is working to break down traditional gender barriers to create a communal space for women and men to pray together at Jerusalem’s Western Wall.

The Western Wall Chris Yunker. CC BY 2.0

Located in Jerusalem’s ancient Old City, the Western Wall marks a central point of religious and spiritual life for millions of Jews, Christians, and Muslims across the world. The wall is believed to mark the only remaining structure of the Temple Mount, the place of the original Temples for the Jewish people, the first of which was destroyed by the Babylonians in 586 BCE and the Second Temple by the Romans in 70 CE.

The Western Wall is also referred to as the Kotel, which is just the Hebrew word for “wall,” and as the Wailing Wall in reference to the manner in which the Jewish people wept at the site during the Roman domination of the Levant. The Wall remains a pivotal place of Jewish history and religious life, with thousands visiting the site daily and leaving prayer notes in the stone crevices.

However, in recent years, the Western Wall has also been at the center of religious debates concerning traditional gender separation. For generations, men and women have visited and prayed at the Western Wall in separate sections, the measures of which are not equal. Stretching just 12 meters in width, the women’s section 36 meters short of-the male side.

Women of the Wall

Woman praying at the Wall. it is elisa. CC BY-NC-ND 2.0

An organization called Women of the Wall (WOW) is working to increase women’s rights and equality at the Western Wall. The organization’s first meeting occurred in 1988, with 70 Jewish women gathering at the Western Wall to join together in prayer and the Torah reading, where they were met with stark disapproval and verbal assaults from Orthodox Jewish men and women. The event led to WOW’s founding and beginning of its legal fight to empower women to pray at the Western Wall, going against Orthodox norms.

By drawing on systems of social advocacy, education and empowerment WOW is seeking social and legal acceptance of women’s right to wear prayer shawls and to pray and read aloud from the Torah. The group’s mission advocates for women’s right with regards to the four t’s: the right to say a prayer, or Tefillah, the right to wear traditional leather wraps, or Tefillin, that are inscribed with verses from the Torah, the right to wear prayer shawls known as Tallit, and finally the right to read aloud from the Torah.

Along with its advocacy work, WOW regularly gathers together in community at the Western Wall. The group commemorates Rosh Chodesh, a Jewish holiday that marks the new moon at the beginning of each month in the Hebrew calendar, with a collective morning prayer at the Kotel. The holiday is traditionally connected to a celebration of women, with origins dating back to the time of Moses when wives refused to give up their jewelry to build the golden calf, a symbol of sin and idolatry in the Torah.

While these monthly prayer gatherings are a means of celebrating Jewish women’s spiritual life and collective community, they are often met with violence and aggression. The women of WOW are often double searched at the entrance to ensure that they are not smuggling in a Torah, and the group regularly face physical and verbal aggression from the Ultra Orthodox community, an experience that often leaves them with scars and bruises after their day of prayer.

Members of WOW are accustomed to receiving verbal and physical pushback against their cause, and even being spit on by those who view their message as sacrilegious.

A Legal Battle

In 1988 the Ministry of Religion established The Western Wall Foundation, a government body responsible for the care and administration of the Western Wall. Rabbi Shmuel Rabinovitch has served as chairman of the foundation since 1995 and has been known for his efforts to maintain traditional Orthodox customs at the Wall. Rabbi Rabinowitz has criticized WOW’s work in the past, including in 2014 when he spoke out against  activists efforts to smuggle a Torah into the women’s section of the Wall. 

In spite of women’s legal right to read the Torah, Rabbi Rabinovitch has created regulations that prevent women from bringing in Torahs into the Plaza. Furthermore, Rabbi Rabinovitch’s regulations prevent women from borrowing one of the 200 Torah scrolls kept within the Plaza, which are freely offered to men. 

In April 2013, a decision written by Judge Moshe Sobell in the case of Israel Police v. Lesley Sachs, Bonnie Riva Ras, Sylvie Rozenbaum, R. Valerie Stessin, & Sharona Kramer, found that the Israeli Supreme Court’s 2003 case which prohibited women from wearing prayer shawls or reading from the Torah had been misinterpreted, and could not be applied to WOW. Judge Sobell also found that WOW had not endangered the public peace, nor had it violated the Law of Holy Places governing the Western Wall that demands visitors adhere to the local customs. Instead, the ruling dictated that local customs should be determined by the public through  nationalistic and pluralistic lenses in addition to the Orthodox one.

The 2013 court decision helped spur ongoing discussions regarding communal prayer spaces at the Wall. In 2013, Prime Minister Benjamin Netanyahu appointed a committee chaired by Natan Sharansky to resolve the issue of communal prayer at the Wall. Sharansky proposed to extend the Western Wall plaza to an area known as Robinson’s Arch in order to provide a pluralistic prayer space for both men and women. The area can accommodate some 450 people, and was seen in many ways as a temporary solution to the question of mixed-gendered prayer. 

In January 2016, the Israeli government approved a plan to set up a communal space in which both men and women could pray together. The plan will also give women who want to pray alone but not in accordance with Orthodox rules the option to set up a temporary barrier. 

The new area is expected to double the size of the temporary communal prayer area set up in 2013 under Netanyahu, in order to accommodate 1,200 worshippers. 

The fight for communal prayer spaces remains a contentious issue between Orthodox and Reformed communities. Although the plan for a pluralistic prayer space was passed by the Knesset, Israel’s legislature, in 2016, as of 2023 the construction and implementation have not yet begun. The issue remains a top priority for members of WOW, who will continue to pray at the Wall’s women’s section until a pluralistic prayer space is constructed.

Get Involved

Other organizations in Israel have come out in support of WOW and embraced a pluralistic perspective towards religious traditions. 

Rabbi Danny Rich, a chief executive of Liberal Judaism, celebrated the decision for a communal prayer space as one that represented Judaism’s inclusivity. Through education opportunities, social action campaigns, collaborative interfaith work, and its provision of programming and library of historical archives, Liberal Judaism engages with social justice issues such as climate change, inequality, and poverty.  

The Israel Movement for Reform and Progressive Judaism has also praised the women’s representation at the Western Wall, as an exemplification of pluralism and diversity within Jewish community. The Movement seeks to increase the accessibility of progressive and pluralistic Judaism through education programming as well as legislation changes as part of their Israel Religious Action Center (IRAC). Along with their advocacy work, the IRAC offers resources and publications that engage with modern social issues through a progressive and religious lens. 

Jessica Blatt

Jessica Blatt graduated from Barnard College with a degree in English. Along with journalism, she is passionate about creative writing and storytelling that inspires readers to engage with the world around them. She hopes to share her love for travel and learning about new cultures through her work.

The Game of Activism: The Impact of 6 FIFA Women’s World Cup Players

From record-breaking seasons and legendary careers to equal pay activism and supporting girls in sport, these six women are proof that you really can do it all.

Players from the Norwegian and Dutch women’s football teams battle it out on the pitch. Ailura. CC BY-SA 2.0

By far the world’s most popular sport, soccer is enjoyed by over a billion players and spectators. International events such as the Europa League Championship and of course the quadrennial FIFA World Cup draw incredible crowds both in person and digitally, uniting the world in patriotic pride and love for a beautiful game. This year, soccer fans have once again been drawn together by the 9th edition of the FIFA Women’s World Cup, considered to be the biggest women’s sporting event in the world, with more than 30 nations competing during July and August in stadiums across Australia and New Zealand. The importance of this event for advancing and promoting professional female athletes and tournaments, both in soccer and otherwise, can not be understated, especially with equal pay and female representation being such hot button issues in today’s social discourse. As such, in addition to achieving the celebrity of household name status, many of the athletes playing in this year’s tournament are also avid activists when not on the pitch. Here are six Renaissance women to keep an eye out for during the game.

1. Marta, Brazil

Soccer legend Marta taking a penalty against South Korea at the World Cup in 2015. Phillippe Bouchard. CC BY-NC 2.0

This mononymous veteran of the game is playing in her sixth Women’s World Cup this year at 37 years of age. Marta is widely considered to be among the greatest female footballers of all time, as a two-time Olympic medallist, six-time recipient of the FIFA World Player of the Year award and record holder for the most goals in any men’s or women’s World Cup with 17 to her name. In addition to her role as a star player in Brazilian national women’s team, Marta plies her trade for the Orlando Pirates in the National Women’s Soccer League (NWSL). When not scoring goals, she is a strong proponent for increasing female participation in sport and champions equal opportunities for girls to get active from a young age. In July 2018, she was appointed UN Women Goodwill Ambassador for women and girls in sport and has continued to further gender equality and female empowerment, encouraging girls to pursue their dreams and overcome barriers in sport. She was also appointed Sustainable Development Goals Advocate to the UN in May of 2019 and has since worked to raise awareness and call for greater global commitment to achieving the project’s targets by 2030. All of this goes to show that Marta’s footballer status as the GOAT applies to her activism as well.

2. Sam Kerr, Australia

Sam Kerr is considered Australia’s greatest hope at a World Cup title this year. Adam Davy. CC BY-NC-ND 2.0

You might know her for her iconic backflip goal celebration, but Australia’s Sam Kerr has accrued an impressive number of accolades since debuting internationally at the age of 15. She was named Australian Sports Personality of the Year in 2017, and won the NWSL’s Golden Boot award both that year and the following one. Kerr was also nominated for FIFA’s Best Player Award in 2018, and has been nominated for the Ballon d’Or Féminin four times. In short, fans have big expectations for the Australian captain, especially since the World Cup is on her home turf. As determined as she is to cinch the gold, she has also been equally dogged with her support of LGBTQ+ rights, and has been a role model to countless young women and girls as an openly gay athlete, spearheading The Matildas’ partnership with Sydney WorldPride just earlier this year. She spoke publicly for the first time about her new relationship with fellow Sky Blue FC player Nikki Stanton in a pre-World Cup sponsorship video for Nike, and pushed back against the incredible number of hateful comments she received in the aftermath. Kerr continues to speak publicly about her sexuality and the importance of being proud and passionate about who she is in an effort to inspire a sense of community among LGBTQ+ athletes.

3. Asisat Oshoala, Nigeria

Asisat Oshoala playing at the Champions League tournament in 2019 for FC Barcelona. Steffen Prößdorf. CC BY-SA 2.0

Asisat Oshoala is definitively the most successful African female footballer in history, and she is only 28 years old. Aside from being the first African woman to both score in and win the UEFA Women’s Champions League, she is also a two-time nominee for the Ballon d’Or and five-time winner of the African Women’s Footballer of the Year award. After playing at a club level in England, China and Spain, Oshoala joined FC Barcelona in 2019 and has quickly risen the ranks to become a key player on the team. As such, the star forward is acutely aware of how her story has inspired many girls that share her ethnic and religious background. In 2015, Oshoala created her namesake foundation in partnership with Women Win of Germany and Nike that runs a number of sport, humanitarian and educational initiatives for girls across Africa. The most prominent is the Asisat Oshoala Academy, which provides tri-weekly football training sessions for young girls in marginalized communities across Africa. As an ambassador for Nike, Oshoala also founded the Football4girls tournament in Lagos, Nigeria, an annual occurrence which brings together teams from schools across the country to compete for a significant cash prize. Oshoala’s talent and passion for her sport is undeniable, rivaled only by her dedication to social work.

4. Ada Hegerberg, Norway

Ada Hegerberg celebrates on the pitch with her Lyon club team. Steffen Prößdorf. CC BY-SA 2.0

When on the pitch, Norwegian soccer legend Ada Hegerberg plays for both Olympique Lyon in France’s Division 1 Féminine league and Norway’s national team. At just 28 years old, Hegerberg is the all-time highest scorer in the UEFA Women’s Champions League with 59 goals to her name and is also the current record holder for the most goals scored in a UEFA Women’s Champions League season. In 2018, she was the inaugural recipient of the Ballon d’Or Féminin and has been named as BBC Women’s Footballer of the Year twice. Off the pitch, however, Hegerberg is most well known for taking a five year hiatus from the Norwegian national team in protest of the lack of equal pay between the men’s and women’s teams, and the Norwegian Football Federation’s (NFF) poor treatment of female players. Her absence was a huge blow to Norway’s chances of victory, and is recognized as being a significant factor in the NFF’s 2022 decision to give the women’s team equal pay. Hegerberg has also been a vocal supporter of LGBTQ+ rights and raised a rainbow band during a match against New Zealand in June 2022 in solidarity with victims of a shooting at a gay nightclub in the Norwegian capital of Oslo earlier that year. With the rest of the Grasshoppers by her side, Hegerberg will be spearheading Norway’s attack at the World Cup this year.

5. Khadija “Bunny” Shaw, Jamaica

Khadija Shaw is captaining the Reggae Girlz at this year’s World Cup. Jorge Martinez, Mexsport. CC BY-NC 2.0

Khadija Shaw went to her first World Cup at only 21 years of age as part of the first Caribbean team to qualify for a Women’s World Cup, and has returned this year as captain of Jamaica’s national team at the same competition. Khadija, or Bunny as she is affectionately known by her fans, made a smashing debut in Bordeaux back in 2019 tallying a whopping 32 goals in 35 games. She has since continued to build her lead as Jamaica’s all-time leading goal scorer among both the men’s and women’s teams after moving to Manchester City in 2021 where she has also broken the record for most goals scored in a single season. Soon after that fateful World Cup qualification in 2019, however, Shaw took to social media to express her discontentment with the Jamaican Football Federation over not being paid to compete, joining the movement for equal pay rights. She is also a big proponent of encouraging girls to participate in sports, and has been very vocal about the lack of opportunities and role models for young girls in Jamaica and the Caribbean, having faced plenty of challenges in trying to pursue her passion while at home. Shaw and Jamaica’s Reggae Girlz, as the team is fondly known, will be appearing for their second World Cup this year in the hopes of inspiring even more funding and investment in grassroots soccer initiatives in Jamaica.

6. Megan Rapinoe, USA

Megan Rapinoe on the victory tour with the US Women’s National Team in 2019. Lorie Shaull. CC BY-SA 2.0

No list of women soccer players is complete without the iconic colorful-haired Megan Rapinoe. At 38 years of age, Rapinoe is a two-time World Cup champion, an Olympic gold medallist and has also won both the Best FIFA Women’s Player award and the coveted Ballon d’Or Féminin in 2019. She first made headlines in activism when she joined fellow athlete Colin Kaepernick in kneeling during the American National Anthem, which she followed up soon after in her role as an extremely outspoken proponent of the successful fight for equal pay in American soccer led by the US Women’s National Team. Rapinoe has also been a notable critic of the overturning of Roe v. Wade last year, and has publicly called on the Supreme Court to support abortion rights. As one of, if not the most, popular American women’s soccer players of our time, many will be showing their support for Rapinoe after her announcing that this World Cup will be her last, as she plans to retire at the end of the NWSL season. Given her extensive involvement in a variety of activist movements, however, there is no doubt that she will continue to remain involved in the sport even after she leaves the pitch.

Tanaya Vohra

Tanaya is an undergraduate student pursuing a major in Public Health at the University of Chicago. She's lived in Asia, Europe and North America and wants to share her love of travel and exploring new cultures through her writing.

Filming "Beyond the Surface" in India

“Unite those with positive minds and compassionate hearts and good things happen…” I thought to myself, after meeting Emi Koch in San Diego and chatting with Crystal Thornburg-Homcy about her idea to make a unique surf film in India.

She and her husband, renowned filmmaker, Dave Homcy, planned to document Emi’s work in India under her NGO, Beyond the Surface International, and other inspiring cases of youth and women’s empowerment through surfing, yoga, and ecological creativity. 

On a scouting mission, they serendipitously met Ishita Malaviya, India’s first female surfer and a powerful voice for Indian women, who happily agreed to accompany us on the adventure. Shortly after, Damian Handisides of Free Theo Productions joined the team and the project’s momentum became unstoppable. I was honored to be a participant, along with Lauren Hill who is the founder of The Sea Kin, and Kate Baldwin, yogini extraordinaire. 

We all met in India from our various points on the globe this past April with the hope of exchanging light and love with the people we met along the way, especially those facing poverty, gender inequality, and social disparity. At the same time, the adventure would be a platform of growth for our own individual paths of self-realization. Our three unforgettable weeks were abound with surprises, beauty, surf, and new friendships while touring and filming in southern India. We explored together in search of a deeper connection to our fellow humans and Mother Nature.

Learn more about Beyond the Surface here.

Liz Clark

Liz is a professional free surfer, writer, environmental activist and adventurer who has captained her 40ft sailboat, Swell, over 18,000 miles on a surfing expedition in the Pacific since 2005. Through her website/blog, she shares her journey with the world in an effort of inspire people to live out their passions, spend more time in nature, engage in self-awareness and personal growth, and develop a consciousness of their everyday planetary impact.

Where Are All the Women Pastors?

The Southern Baptist Convention’s recent rule to prohibit women ministers is part of a long history of gender exclusion in Christian churches.

Men being ordained at the Cathedral of the Holy Cross, Boston. Roman Catholic Archdiocese of Boston. CC BY-ND 2.0

On June 14, 2023 the Southern Baptist Convention met in New Orleans for its annual conference and voted in favor of the church’s long-standing prohibition of women serving as pastors. The vote ruled overwhelmingly in favor of upholding the rule, a decision that led two congregations with women pastors to be expelled from the denomination: Saddleback Church in Southern California and Fern Creek Baptist Church in Louisville, Kentucky.

The vote reaffirms the Southern Baptists’ conservative focus and comes at the heels of a 2022 report detailing the church’s attempt to cover up sexual abuse by staff and pastors.

With 47,000 churches and 13.7 million members, the Southern Baptist Convention is the largest Protestant denomination in the United States. However, SBC’s decision to continue its exclusion of women from pastoral roles within the church is not unique within the Christian world. The Roman Catholic Church, along with the Church of Latter Day Saints (commonly called Mormons), and the Orthodox Church, all prohibit women’s ordination. 

The question centered at the debate around female ordination is a complicated one. While many women make up a majority of congregants and are often heavily involved in Church life and activities, taking on secondary leadership roles, there remains a stark cut-off in women’s degree of power in these religious spaces, a phenomenon that has been dubbed the “stained-glass ceiling.”  

In 2021, Duke University published research examining the reality of these “stained-glass ceilings.” Their findings highlighted a disproportionate lack of female leaders across a survey of Catholic, Evangelical, Black Protestant, Mainline Protestant, and Non-Orthodox Jewish communities. The study found that women lead only 14% of American congregations. The numbers varied across communities, with women leading 30% of white evangelical congregations and 16% of Black Protestant congregations. Contrastingly, within predominantly white Evangelical congregations only 3% were led by women, and only 2% of Roman Catholic Churches had female leadership. 

However, even when women are able to serve as church clergy, they lag behind men when it comes to equal pay. Female clergy earn 76 cents to each dollar made by their male counterparts. The Church Law and Tax Compensation Handbook reported that male senior pastors earned a salary that was 40% higher– or $25,000 more– than female senior pastors between 2014 and 2015. While the pay gap appears to be shrinking, it is still present. From 2016 to 2017 men who worked as full-time senior pastors received 27% more earnings and benefits, or approximately $15,000 more, than their female counterparts. 

Along with a measurable pay gap, women clergy members also face the same insidious sexism that harasses all women in leadership roles, leaving female clergy in a position of intense scrutiny through which through their authority, intelligence, and ability are routinely questioned and mocked.  

Despite being barred from top roles, women play a crucial role in supporting the structures and community of the church. Out of all secondary ministerial staff, 35% of full-time and 46% of part-time staffers were female. 

Women have long played a crucial role in religious life, serving as nuns, teachers, religious teachers, and deacons. But the very top positions are still out of reach. 

A study found that only four out of nine major U.S. religious organizations that ordain women had a woman in the top leadership role. Those four churches– The American Baptist Churches, The Episcopal Church, The Evangelical Lutheran Church in America, and the United Methodist Church– each had only one woman in a top position. 

In many ways women still serve as the backbone of the church, leading the charge behind community organizing, childcare, and volunteer services. When Pope Francis formally allowed women to serve in lay ministerial roles such as lectors and acolytes, he failed to acknowledge that women have been informally taking on the work and responsibilities of these positions for some time. Instead, he emphasized the difference between these positions and the ordained roles open only to men.

While women are the vital essence powering many churches, when it comes to access to the podium or microphone, they face categorical silencing. 

Protest outside Westminster Cathedral. Catholic-womens-ordination.org.uk. CC BY-NC-ND 2.0

Why does female religious leadership matter?

Female leadership in the church not only allows religious spaces to better serve the specific spiritual needs of their congregation, but the opportunity to see examples of women in positions of power and respect also has a significant impact on young girls. 

A 2018 study found that the presence of female congregational leaders can lead to better self esteem in the young girls who grow up in their church, an impact that reverberates into adulthood. Compared to women who had grown up with some female clergy members, women who had never had female congregational leaders were 10% less likely to agree and 30% less likely to strongly agree to having high self esteem. 

Additionally, the study found a link between young girls' access to female congregational leaders and their future employment opportunities. Women who grew up with a female role model as their most influential leader were just as likely to be employed full time as men, in contrast to those who did not.

Female leadership in church marks an important benchmark of gender equality that extends beyond religious divisions into social and political life as well. Church leaders oftentimes serve as influential figures in their communities, with the opportunity to serve as a powerful voice in discussions on timely social issues, including abortion and LGBTQ+ rights. Elevating women’s pastorship would also elevate women’s roles as community leaders, local activists, and engaged political informers. 

Stained glass from from the Basilique de Sacré Couer in Paray-le-Monial. Lawrence OP. CC BY-NC-ND 2.0

Get Involved

Harnessing the power and advocacy of their women congregants, there are many organizations working tirelessly to advocate for women’s ordination and religious empowerment. 

Women’s Ordination Conference (WOC) is a grass-roots movement that has been working to increase female leadership opportunities within the Catholic Church since 1975. The activist group advocates for women’s ordination and increased power within the Catholic Church. In 2018, WOC members protested outside the Vatican in order to advocate for women’s right to vote in synods, a body that makes up the advisory board to the Pope. Along with advocacy work, the organization provides a network aimed at building a community of empowerment for young women in the Catholic Church. Working alongside their goals for gender equality, WOC also seeks to dismantle systems of oppression through anti-colonialism and anti-racist work that champions inclusivity.

For over 100 years, the International Association of Women Ministers has been supporting women’s ministry and advocating for women’s ordination, with members across 22 countries. IAWM offers annual assemblies that have been hosted both within the United States and abroad in Canada, England, Cuba, New Zealand, Germany, Scotland, and Hungary, with the mission of cultivating an international forum for female ministers from all backgrounds, countries, and cultures to develop relationships and provide a community of support for women’s professional growth within ministry.

Jessica Blatt

Jessica Blatt graduated from Barnard College with a degree in English. Along with journalism, she is passionate about creative writing and storytelling that inspires readers to engage with the world around them. She hopes to share her love for travel and learning about new cultures through her work.

The Dark Side of Czechia's Thriving Sex Industry

Legal but unregulated, the Czech sex industry leaves workers vulnerable to exploitation, abuse and trafficking.

A poster promoting sex in Prague. A. Curell. CC BY-NC 2.0

The grim specter of sexual slavery still lingers in the underbelly of many Eastern European capitals. Prague, the capital of the Czech Republic, is no exception. Despite the world's fascination with Czechia's natural landscapes and medieval castles, the city remains home to thousands of women trapped in the grips of human trafficking, specifically forced sexwork, while their basic human rights are stripped away and their voices silenced. While a thriving sex industry has bolstered the country's economy since the Velvet Revolution of 1989, it's a complex issue that requires attention. In 2019, estimates suggested that between 12,000 to 13,000 women worked in the country’s sex industry, with many being victims of trafficking or coercion. It's important to differentiate between sex work which involves consensual engagement in commercial sex, and sex work which involves force, coercion, or deceit. In the Czech Republic, all sex work is permissible under the law, meaning the issue of consent often operates in a gray area leaving sex workers are vulnerable to discrimination, abuse and sex trafficking.

In fact, a thriving sex industry has been a mainstay of the country’s economy since the Velvet Revolution of 1989, when the Czech and Slovak peoples overthrew their communist dictatorship before peacefully splitting up into the contemporary Czech and Slovak states. In 2008 The New York Times revealed the sex industry in the Czech Republic was raking in more than $500 million in annual revenues, with 60 percent of that coming from foreign visitors. It is a booming business that continues to thrive. According to some estimates, 12,000 to 13,000 women worked as sex workers in the Czech Republic in 2019, making the industry a significant source of employment. But who does this employment truly benefit?

The history of sex work in Czechia is a complicated story that stretches back decades. The early of the 20th century brought a period of tremendous upheaval, as the world underwent rapid changes in population, urbanization, and political power. World War I led to the creation of an independent Czecho-Slovak state for the first time in centuries, and the age of machines brought with it unparalleled economic growth. Unfortunately, these shifts also paved the way for a spike in the trafficking of women and girls, with many of the victims being brought in from other European countries.

In the nineteenth and twentieth centuries, state regulation was the dominant way authorities dealt with the sex industry in Europe, with governments implementing mandatory health checks, police surveillance, and registering sex workers. While sex work remains legal in most European Union countries, a select few—France, Sweden, and Ireland—have implemented the Nordic model of neo-abolitionism, which decriminalizes sex workers  but prohibits buying sex.

The Czech Republic’s attitude towards the dangers of an unregulated sex industry has long been ambiguous. While the industry was recognized in 2010, no legal framework was put in place. As a result, sex work is legal but remains largely unregulated. On the policy level, the legal status of sex work has been a highly contentious issue in Czechia, with no clear consensus among politicians or the public. 

The reality is that paying for sex is a prevalent practice throughout the country, with Prague and the western and northern Bohemia regions on the German and Austria borders serving as hotspots for brothels. Prague's “Red Light Districts” can be found through online guides, offering access to a trade in sexual services. While seemingly legal, the unregulated sex market in Czechia is a breeding ground for exploitation and abuse. Although the sale and purchase of sexual services by adult sex workers over 18 are not illegal, crimes such as pimping, trafficking, and brothel operations are punishable offenses. Moreover, institutions like ShowParks, the largest de facto brothel in Prague, operate under a cloak of legal ambiguity. By renting apartments to young women with no questions asked, the owners of ShowParks skirt the law, leaving the activities that take place between the walls of rented rooms entirely up to the discretion of women and their clients, or in a worst-case scenario, pimps who sexually and financially exploit sex workers with no questions asked.

Prague by night. Schaffhauser Balázs. CC BY-NC-ND 2.0.

According to a Czech journalist who investigated Charles Square sex workers, women charge as little as $45 (CZK1000) for vaginal sex and $25 (CZK500) for oral sex. But many of these women are not in control of their earnings, as they rely on business operators or managers who take a hefty cut of their income. For many sex workers facing dire living conditions and scant economic prospects, the sex industry is a last resort to cope with the harsh realities of poverty and instability. Around 60% of them shoulder the responsibilities of single motherhood, often caring for two or more children without state or paternal support. The situation speaks to the wider issue of poverty, gender inequality, and social exclusion faced by this underrepresented community. Though the Czech Republic has made progress in reducing poverty and social exclusion, persistent ethnic discrimination and socioeconomic inequality continue to impede improvement. For example, members of the Roma minority are at a much higher risk of poverty, which will likely require concrete government action to address. The lack of women represented in leadership roles is a persistent issue, with women holding only a quarter of national parliamentary seats in both the public and economic domains in the Czech Republic. According to Safarik, Czech women earn $329 (CZK 7,000) less per month on average than men.

The legal gray area surrounding the sex work in the Czech Republic also opens the door to one of its most sinister aspects: human trafficking. With the fall of communism in 1989, the sex trade gained access to fresh resources, both geographical and human, that enabled the exploitation of women from Eastern Europe. According to the 2022 Trafficking in Persons Report from Romania and Czech Republic, the Czech government has only limited data collection and uses narrow criteria for identifying trafficking victims, which has led to a significant undercounting of the true number of victims. Women from countries such as Ukraine, Romania, and Vietnam are often forced into sex work in the Czech Republic and then transported to other parts of Europe for further exploitation. 

Meanwhile, men and women from countries such as Russia and Thailand are at risk of being forced into labor in industries such as construction and agriculture in Czechia and are frequently trafficked through the country to other parts of the European Union. Most recently, as the conflict in Ukraine rages on, an alarming trend has emerged in the Czech Republic: human traffickers taking advantage of vulnerable individuals. With the displacement of over 8 million Ukrainians, 80% of whom are women, UN Secretary General António Guterres recently warned that women and children are being targeted by these traffickers. A report by Czech outlet Lidovky revealed that some pimps in the Czech Republic are luring Ukrainian refugee women into forced sex work. The pimps are said to be targeting young mothers, whom they consider to be a “safer” option.

Destigmatizing and decriminalizing sex work, while respecting individual choice is a policy recommended by many human rights organizations. The Czech Parliament has considered reform bills which propose extensive regulation of the sex industry, although the issue remains unresolved. Reform efforts have prioritized clients and public order over the safety of sex workers. Ongoing impartial and qualified research on sex work and migration is crucial for determining the next steps forward in providing social welfare to all professions, including the sex industry.

To Get Involved:

Click here to discover Urban Justice Center Sex Workers Project, a US national organization that provides free legal services, education, research, and policy advocacy to destigmatize and decriminalize sex workers and to defend their human rights.

Click here to discover European Sex Workers Rights Alliance (ESWA), a network led by sex workers representing over 100 organizations across 30 countries in Europe and Central Asia. Their goal is to create a sustainable network for national, regional, and international advocacy activities that drive long-term, systemic change.

Hope Zhu

Hope is a Chinese international student at Wake Forest University in North Carolina studying sociology, statistics, and journalism. She dreams of traveling around the globe as a freelance reporter while touching on a wide range of social issues from education inequality to cultural diversity. Passionate about environmental issues and learning about other cultures, she is eager to explore the globe. In her free time, she enjoys cooking Asian cuisine, reading, and theater.

Underground Schools for Women and Girls in Afghanistan

The Taliban reconquest of Afghanistan brought an education ban for women and girls, but secret schools have emerged.

A burqa-clad woman in Kabul in September 2021, Milad Hamadi for the Tasnim News Agency. Public domain, via Wikimedia Commons

The life of every Afghan citizen changed on August 15, 2021, when Taliban forces seized the capital city of Kabul and, for the first time in decades, were able to impose the group’s severe intolerance on the whole nation. Those most affected have been young girls and women, who are limited in going about their daily lives and barred from many activities that they previously were able to enjoy freely. As the Taliban continue to ban women from  schools and universities, a new generation of young Afghan girls are left wondering what their future will look like. Recently underground school operations have opened up, taking place both virtually and in person, allowing many Afghan girls the ability to continue their education despite the repression, keeping hope alive in a society that faces deep political and societal challenges.

According to the Taliban’s Minister for Higher Education, Neda Mohammad Nadeem, women are not allowed to go to school because they weren’t following the rules of how “proper ladies” should act in a public setting, including not adhering to the Emirate’s strict dress code. However, this issue transcends  the regime’s hijab policy. The Taliban use religion to justify their strict policies, arguing that it goes against Islamic principles to have girls and women go to school, even stating that the sciences as a whole are no place for them. The Taliban is able to impose its own interpretation of Sharia Law, the traditional Islamic legal code, which is known for including strict guidelines for how girls and women should live. Many professional Muslim scholars have rebutted the Taliban, asserting there is no justification for banning women from having an education, including that “gender-based denial of education has no religious justification.”

An Afghan girl in Oruzgan Province, John Scott Rafoss. Public domain, via Wikimedia Commons

Despite these obstacles, women and young girls across Afghanistan are fighting for their rights not only to obtain a just education, but to be recognized as important parts of society and claim back their dignity and honor. In an effort to help girls achieve their dreams and achieve literacy, underground schools have started taking shape across the nation, even holding virtual classes. In order to keep an entire generation of young girls thriving, parents are finding alternative means, going as far as risking their lives to create a hidden education system that will serve as primary education and even providing university level courses for older students. One of the pioneer women behind this movement, Sodaba Nazhand, told The Associated Press that “when the Taliban wanted to take away the rights of education and the rights of work from women, I wanted to stand against their decision by teaching these girls.” 

While girls and women are able to pursue knowledge and obtain skills through these underground schools, there is much fear among family members and the students themselves, who know the consequences of getting caught disobeying the Taliban. Several of these schools are held virtually for safety and easier access, although not everyone has access to electronics or wifi. Taliban rule has led to  widespread poverty across Afghanistan, leaving families and individuals unable to support themselves economically, making internet access unattainable for many. Some schools have even begun to be held in person, as houses become secret classrooms. Nafeesa is a young girl that attends an underground school in her small, rural village in the Eastern part of the country. When asked by reporters how she is able to get away with attending a secret school, she said that “Boys have nothing to do in the kitchen, so I keep my books there. If my brother comes to know about this, he will beat me." Despite the fear that she feels in going against rigidly enforced new social norms, Nafeesa and many others continue to defy the status quo to make a better future for themselves, using education as a portal to freedom. 

TO GET INVOLVED

Women For Women International - Women For Women has created an Afghanistan program to help women in the nation discover their power and ways they can pursue a brighter future ahead. For more info, click here.

Malala Fund - Malala Yousafzai has created an Afghanistan fund that provides on-the-ground support to help young girls access education. To learn how you can donate, click here.

Kimberly Hidalgo Hernández

Having obtained a MA in International Policy, Kimberly seeks to bridge the gap between global development and government legislation. Growing up between the United States and Spain, she believes that travel is the best way to discover yourself and understand the world. Her goal is to promote a deeper awareness of the effects of climate change in society and politics.

Why Explosive Population Growth Is Unsustainable

The world is experiencing massive population growth, most of it in the Global South. If nothing is done to slow the rate, repercussions will be felt in politics, the economy and the environment.

A crowded street in Nairobi, Kenya, which has one of the highest population growth rates in the world. rogiro. CC BY-NC 2.0.

The world’s population is growing at an alarming rate. In 1950, the world’s population was estimated to be around 2.6 billion. In 2022, it is almost 7.9 billion. While it is true that the world theoretically has enough resources to support the entire current global population with room to spare, the rate of population increase is a cause for concern. Most of the world’s resources are concentrated in the countries of North America and Europe, but most of the world’s population growth is located in the Global South, which can negatively affect the development of those countries.

When agricultural societies start to industrialize, the death rate usually drops due to advances in medical care. The birth rate stays high for a while until social changes encourage more women to join the workforce and have fewer children. Many countries in sub-Saharan Africa are stuck in a demographic transition trap.

Current world population growth rate by country. Digital Dreams. CC BY 2.0.

As countries in the Global South start to industrialize, their death rates are falling, but their birth rates are not dropping to match the death rate, resulting in explosive population growth. This demographic trap occurs when “falling living standards reinforce the prevailing high fertility, which in turn reinforces the decline in living standards.” When developing countries do not make the necessary social changes to accompany industrialization, the birth rate stays high even as the economy transitions away from agriculture. These countries are slow to change their view on the ideal family size in light of emerging industrialization, and many are still engaged in labor intensive industries which reinforce the need for many children to provide free labor.

This explosive population growth has detrimental effects on both the developing country’s economy and environment. It leads to political instability, as the deluge of people overwhelm governments, causing states to fail. Governments likely cannot provide enough resources to the ever-growing population, trapping people in a cycle of poverty. Many families are impoverished due to using their resources for taking care of many children, perpetuating a cycle of poverty. 

The inability for a government to provide for its population results in a failed state. Of the 20 top failing states defined by the Failed States Index, 15 of them are growing between 2 and 4 percent a year. In 14 of those states, 40% or more of the population are under the age of 15. Large families are the norm in failing states, with women having an average of six children.

Not only does excessive population growth lead to failed states and economic problems, but it also leads to environmental problems as well. As the Global South develops, more and more people there are becoming consumers of energy and resources, contributing to climate change. In Madagascar, population growth has “triggered massive deforestation and massive species extinction.” The current rate of population growth is unsustainable in the long run economically, politically and environmentally.

However, previous efforts to decrease the birth rate in the Global South has led to the dehumanization of many women. According to Columbia professor Dr. Matthew Connelly, Americans developed programs to “motivate medical workers to insert IUDs [intrauterine devices] in more women” in South Korea and Taiwan, causing “untold misery” as there were not enough clinics to deal with the possible side effects of those procedures. Puerto Rico became a “proving ground for both the birth control pill and state-supported sterilization” due to American policy despite pushback from religious authorities. These efforts deprive women of their agency to plan their own families.

Interventions to limit population growth must ensure that families, and specifically women, have agency over their bodies. Comprehensive sexual education is an option to enable people to understand the reasons behind the different methods to decrease birth rates. Families must be able to make an informed choice on their family size, and such sexual education is a popular idea to achieve that in a humane and dignified manner.

Bryan Fok

Bryan is currently a History and Global Affairs major at the University of Notre Dame. He aims to apply the notion of Integral Human Development as a framework for analyzing global issues. He enjoys hiking and visiting national parks.