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OBJECTIVES: The overarching aim of this study is to explore, examine and identify the experience that young women with congenital heart disease face as they transition through adolescence into womanhood. DESIGN: This is an empirical qualitative study conducted in the form of three focus groups. The study design and analysis adopted a feminist ontological positioning to elucidate the voice of women and offer an alternative perspective of cardiology health care. Data were analysed using the inductive thematic approach informed by the study aims. PARTICIPANTS: A group of seven female participants (mean age 26) based in the United Kingdom, each with varying degrees of congenital heart defects that required open heart surgery growing up, was included in the study. RESULTS: Three key themes with antecedent concepts emerged: (a) the impact of womanhood and the potential influence of motherhood on the young women themselves transitioning through adolescence with CHD within medical and sociocultural contexts, (b) the challenges of being a woman and undergoing heart surgery during adolescence on the young women's health before, during and after surgery and (c) the effect of existing online/offline healthcare and social structures on women's health during transitioning through adolescence These themes were encompassed under an overarching theme of psychological complexities developed throughout the cardiac journey from diagnosis through to post-surgery. CONCLUSION: This study built on the limited exploration of being a young woman and having CHD and confirmed that there are vulnerabilities and challenges in having CHD as a young woman transitioning through adolescence. This was a result of sex (biological characteristics) and gender factors (socially constructed roles). This leads to short- and long-term implications on psychological well-being. This research indicates that enhancements are needed in the provision of care and psychological support for young women with CHD. This will help to enable women to achieve a good quality of life in addition to increased life expectancy offered by medical advancements. PATIENT OR PUBLIC CONTRIBUTION: Active participant involvement was crucial to ensure the authentic female voice in the study. This study received support from young women with congenital heart disease. Young women contributed to the study design, recruitment of participants and analysis of results. Two of the women were also co-authors of this paper.

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INTRODUCTION: Gender-based violence (GBV) poses a significant threat to women with refugee status. METHODOLOGY: Following our analysis based on a previously published scoping review, we introduce a conceptual framework based on postcolonial feminist theory to inform research, policy, and practice that addresses the unique risk factors faced by Somali women with refugee status experiencing GBV and encountering barriers to care. RESULT: The framework synthesizes existing literature, incorporates findings from previous work with Somali women, and emphasizes the importance of understanding structural and sociocultural factors influencing help-seeking. DISCUSSION: By developing women-centered interventions, health care and social service institutions can play a pivotal role in addressing GBV for Somali women with refugee status.

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This article discusses the tensions around trauma-informed narratives and mind-body practices, which may obscure social inequalities. We present the evaluation of community yoga programs and explore how trauma-informed yoga can be part of the healing process of women subject to interlocking systems of oppression. The study showed how the sociocultural location of participants shaped their engagement with normative yoga discourses and practices. Yoga was perceived as a practice that improved the sense of healing and well-being, and created relational spaces during COVID-19. The article also discusses the value of embodied self-inquiry as an intersectional feminist tool for researchers and practitioners.

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Stemming from a critical perspective of feminist studies on masculinities, this article proposes to explore how dominant and hegemonic masculinities are being reimagined, renegotiated and reconstructed, by understanding new patterns of violence amongst boys, on the one hand; and how care, as the opposite of violence, and a concept in construction from a feminist perspective, can be adopted, put in practise and understood. From a feminist standpoint masculinities studies need to go through a renewed problematisation of the social constructions of masculinities in a space-time context that intersects the economic crisis, health crisis and, on the other hand, implementation of legislation and initiatives for gender equality and citizenship, and is marked by social challenges that are related to the increase of gender inequality, violence indicators and extremism but also the emergence of caring masculinities that need closer attention. This feminist approach to masculinities allows us to critically challenge hegemonic models of boyhood/manhood, specifically by developing a FEMINIST THEORY OF CARING MASCULINITIES. Through a critical understanding of the new patterns and ways in which patriarchal masculinities are perpetuated in society, and placing CARE as the centrepiece and pro-active practise that opposes violence sustained models of masculinities, feminist masculinities studies can challenge dominant forms of masculinity by taking action in diverse social contexts and emphasising empathy, emotional expression, and cooperative relationships.

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Medical gendered racism in the USA has been and continues to be a significant issue for Black women across various healthcare domains, including sexual and pelvic healthcare. The experiences of Black women with Genito-Pelvic Pain/Penetration Disorder, characterised by pain with sexual intercourse, are particularly understudied in relation to medical gendered racism. This paper advances existing research on Genito-Pelvic Pain/Penetration Disorder by employing Black feminist thought and intersectionality as theoretical frameworks. We seek to conceptualise how medical gendered racism impacts Black women's experiences with genito-pelvic pain and the quality of their healthcare. We offer a nuanced, culturally sensitive approach to doing so and to clinical practice, and provide actionable recommendations for healthcare professionals. This work aims to equip researchers and healthcare practitioners with the knowledge and tools to acknowledge, understand, and support effective treatment of genito-pelvic pain experienced by Black women in the USA.

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Naming oneself, and claiming an identity and a community, depends largely upon how people define and represent themselves, and whether that self-definition and representation is accepted by, or legible to, others who inhabit different social positions based on age, gender, sexuality, and often generation. My aim is neither to rehabilitate the lesbian past or lesbian words for identity, nor to reject the increasingly broad use of the term queer. Rather, as a Generation X lesbian, I contend that lesbian culture, identity, and community continue to have much to offer for other categories of queerness that are similarly "untidy", contested, or less well-understood by the mainstream. Approaching lesbian history, culture, and identity as dynamic and complex broadens possibilities for who might find connection and belonging in a lesbian past and a queer future. I explore an eclectic lesbian archive with an intergenerational Canadian focus that centers lesbian identity, community, and representation. My analysis supports my assertion that lesbian and queer inheritance flow multi-directionally, across and among people of varied generations and different social locations. I further posit that far from being anachronistic, lesbian, as a term for identity and culture, and as a political project, has ongoing productive potential, vitality, and agility that exceeds generational or linear understandings due to its fundamental grounding in self-definition. (Re)circulating lesbian and queer culture, therefore, functions as intergenerational wealth, community building, and cultural memory, bridging past pleasures, knowledge, and affective attachments with present and future possibilities for living.

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The text attempts to understand the development of collaborative audiovisual knowledge practices in anthropology as situated and diffractive knowledge (Haraway, Barad, Smith). By considering specific stages in the history of collaborative and participatory projects, the article argues that collaborative filmmaking is not only a decentering of one-sided authorship and one-sided modes of representation, but also a media-specific form of knowledge that is bound to and embedded in social contexts. Through the example of colonial film, the article describes stations of demarcation and attempts to decolonize film. Current film experiments with marginalized groups have their origins in "shared anthropologies" (Rouch) and have further developed this approach through more consistent forms of Fourth Cinema and power sharing with Indigenous communities. Film is thus also able to depict amateur knowledge practices within collaborative research projects.

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Integrating a social identity approach with Cortina's (2008) theorizing about selective incivility as modern discrimination, we examine how identification-with an organization, with one's gender, and as a feminist-shapes bystanders' interpretations and responses to witnessed incivility (i.e., interpersonal acts of disrespect) and selective incivility (i.e., incivility motivated by targets' social group membership) toward women at work. We propose that bystanders with stronger organizational identification are less likely to perceive incivility toward female colleagues as discrimination and intervene, but female bystanders with stronger gender identification are more likely to do so. Results from two-wave field data in a cross-lagged panel design (Study 1, N = 336) showed that organizational identification negatively predicted observed selective incivility 1 year later but revealed no evidence of an effect of female bystanders' gender identification. We replicated and extended these results with a vignette experiment (Study 2, N = 410) and an experimental recall study (Study 3, N = 504). Findings revealed a "dark side" of organizational identification: strongly identified bystanders were less likely to perceive incivility as discrimination, but there were again no effects of women's gender identification. Study 3 also showed that bystander feminist identification increased intervention via perceived discrimination. These results raise doubts that female bystanders are more sensitive to recognizing other women's mistreatment as discrimination, but more strongly identified feminists (male or female) were more likely to intervene. Although strongly organizationally identified bystanders were more likely to overlook women's mistreatment, they were also more likely to intervene once discrimination was apparent.

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Today's constrained healthcare environment can make it very difficult for nurses to provide compassionate, competent, and ethical care, and yet their continued commitment to care is viewed as requisite. Nurses' commitment to care of patients, enmeshed with professional identity, may be understood as heroic. A few nursing scholars have advanced the concept of a nurse-patient covenant to explain or inspire nurses' commitment to care. Covenant describes an enduring relationship characterised by mutual promises and generous responsiveness. However, recent critique has revealed a general misunderstanding and misuse of the term covenant in much of the nursing literature whereby individual nurses are improperly and impossibly idealised as holding sole responsibility in the commitment to care. Such an interpretation obscures society's responsibilities in caring for both patients and nurses and contributes to the idealisation of nurses' commitment to extend themselves to fill in healthcare system gaps. Yet, the concept of a covenant relationship, when reframed as occurring between society and the profession of nursing, may lead us toward solutions to the very problems the originally misused concept sustained. Evidence within healthcare systems globally suggests that nurses' commitments are fragile or fragmented under duress due to increasing pressure, demands, and even risks. A reframing of covenant has the common good for society and nursing at its core and, we argue, may lead to a more sustainable nursing identity. We present the results of an exploratory project, undertaken to examine the utility and suitability of covenant as a relational framework for nursing. We explore a reframing of a covenant of care as a relationship between nursing and society, which may provide a fruitful path toward a sustainable, shared commitment for healthcare. This covenant of care re-centres shared work-a joint responsibility between society and nursing-as necessary for the common good.

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OBJECTIVE: Mother Baby Units provide mental health care to parents experiencing severe perinatal mental illness. The majority of admitted parents identify as mothers and are the birthing parent and primary caregiver for their infants. However, there is increasing recognition of transgender and gender diverse people who birth and parent infants, as well as awareness of the mental health needs of fathers, people in same-sex relationships, and other non-birthing parents. As such there are moves to use ungendered language for health services including renaming these units as Parent Baby Units. This paper explores this debate, critically reflecting on emergent tensions. CONCLUSION: Movements towards, and resistance against, changing language in perinatal mental health care are attempts to ensure the visibility of groups within mainstream services. Whether to adopt new terminology is a complex question. But ensuring MBUs meet the needs of people who require them should remain paramount.

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Catherine Chisholm BA MB ChB MD FRCP CBE (1879-1952) is celebrated as the first woman to qualify in medicine from Manchester University in 1904 and is remembered for founding the Manchester Babies Hospital in 1914 (later renamed in 1935 as the Duchess of York Hospital for Babies). She was indefatigable in her pursuit to improve the education and status of women doctors; the first woman member and president of the British Paediatric Society; first woman president of the Manchester Medical Society and was mainly responsible for establishing the Medical Women's Federation in 1917. Her career was a complex mixture of medical and social networks that linked her work as a children's physician to the Manchester Public Health Committee, Liberal politics and feminist groups. These networks played an important role in Dr Chisholm's successful career and are at the centre of this paper.

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Critical feminist research addresses social inequities, encourages equitable partnerships between researchers and participants, and acknowledges that research can be inherently political. Building upon critical feminist research practices, community-based participatory research, and social and structural epidemiology, we propose the approach of critical feminist epidemiology. A critical feminist epidemiology approach can study community and population health inequities with an eye towards identifying interventions that reduce inequities, through research processes that center the lived experiences of people from minoritized genders. We describe how our interdisciplinary, community-led team used a critical feminist epidemiology approach for an applied public health research project. Mujeres Unidas y Activas, a community organizing non-profit led by and for Latina and Indigenous immigrant women, partnered with academic researchers to conduct community-led research around how their approach to building community power affected the health and wellbeing of organization members and their families. Critical feminist epidemiology is a promising approach for conducting research that is grounded in and relevant to the lives of women and gender expansive people. Building upon social epidemiology and community-based participatory research, critical feminist epidemiology can be a useful research approach to generate novel evidence to inform action towards health equity for communities and populations.

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Indigenous communities across Canada persist at the forefront of environmental and climate-related challenges, necessitating a concerted effort to integrate traditional Indigenous land-based knowledge and practices that inherently promote environmental protection and resilience. Using a decolonial feminist theoretical framework, this research centers on Indigenous community perspectives on the climate crisis and their land-based adaptions. Such an approach empowers Indigenous communities to reclaim agency over their narratives and shape research agendas congruent with their lived realities and aspirations. The study concludes by promoting the imperative of revitalizing traditional Indigenous land-based knowledge, practices and relationships with their ancestral lands. Despite emerging recognition within the scientific literature and international agreements, such as the Paris Agreement, of the significance of traditional Indigenous land-based knowledge, many climate mitigation and adaptation initiatives continue to overlook Indigenous participation at various decision-making junctures. Hence, this paper advocates the necessity for international frameworks to acknowledge and integrate traditional knowledge systems and Indigenous participation across national borders, fostering inclusive climate crisis solutions that resonate with Indigenous communities' perspectives and experiences.

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Research on the use of sex toys has been primarily performed from a medical perspective, while there is still limited research from a psychosocial perspective. To bridge this gap, in this study we examined whether some psychosocial variables might be linked to sex toy ownership in a sample of 3960 Italian (cisgender men and women) sex toy buyers. More specifically, we investigated the association between gender identities and ideologies and the variety and types of sex toys owned. Based on the data, we detected two dimensions underlying the ownership of sex toys: (1) orientation to owning kinky sex toys and (2) orientation to owning clit-oriented sex toys. Results showed that benevolent sexism and gender system justification were negatively correlated with owning clit-oriented toys. Moreover, strongly gender-identified participants owned a small variety of different toys and preferred toys that were designed to stimulate the vagina or clitoris over less commonly-used toys. No significant correlation between feminist identification and sex toy type owned was found when gender identification was taken into account. These results suggest that the owning of sex toys might be associated with traditional gender ideology and the strength of gender identification.

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Lesbian, bisexual, queer, trans and other gender diverse persons assigned female at birth (heretofore referred to as "LBQT+ persons") in Western Kenya experience intersectional oppression and stigma. This stigma can manifest in acts of sexual and gender-based violence (SGBV) and sexual and gender minority (SGM)-based violence, as well as various forms of discrimination-all of which have been linked to disproportionately higher levels of negative health outcomes for this group. Despite these challenges, many LBQT+ persons have been able to gain personal and collective power and thrive in this oppressive environment. The Empowerment for Us by Us (E4UBU) project is a mixed methods feminist participatory research study focused on exploring how LBQT+ persons conceptualize and define empowerment for themselves, and to understand their perspectives on how feelings of power and powerlessness influence their physical and mental health. This paper focuses on data from the first phase of the study, in which qualitative in-depth interviews were conducted with 40 LBQT+ persons (ages 19 to 50) from Kisumu and Homa Bay in Western Kenya. A participatory interpretive phenomenological analysis was conducted to understand the lived experiences of LBQT+ persons as they navigate intersectional oppression and its influence on their experiences of empowerment and subsequent health outcomes. Findings from this analysis were presented to two different focus groups composed of participants who had participated in the in-depth interviews to gather their insights on the interpretations of the interviews as a form of member checking. Findings revealed that "empowerment" was not experienced and viewed by LBQT+ persons as a monolithic construct, but rather a process through which LBQT+ persons are able to transform negative forces of intersectional oppression and powerlessness into experiences of power and subsequent individual and collective action and impact-all leading to improved mental health and well-being. This process is facilitated at several junctures by participatory seeking and attainment of community-appropriate resources at multiple socio-ecological levels that, when accessed with sufficient intensity, frequency, and duration, enhance one's journey through the process of empowerment. These facilitation junctures are viewed as likely points of focus for public health intervention. Analysis also revealed that the process of empowerment is dependent on the context within which the process is occurring, the specific issues being faced, and the population of focus. Recommendations for how this model can be used for future research and practice to improve the lives of LBQT+ persons in Kenya are discussed.

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In this article, building on our multidisciplinary expertise on philosophy, anthropology, and social study of microbes, we discuss and analyze new approaches to justice that have emerged in thinking with more-than-human contexts: microbes, animals, environments and ecosystems. We situate our analysis in theory of and practical engagements with antimicrobial resistance and climate emergency that both can be considered super-wicked problems. In offering solutions to such problems, we discuss a more-than-human justice orientation, seeking to displace human exceptionalism while still engaging with human social justice issues. We offer anthropological narratives to highlight how more-than-human actors already play an important role in environmental and climate politics. These narratives further justify the need for new ethical frameworks, out of which we, for further development outside the scope of this article, suggest a queer feminist posthumanist one.

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During the 1970s, the National Childbirth Trust (NCT) began to provide information and support to women experiencing postnatal mental illness, building on its promotion of natural childbirth and emphasis on the emotional wellbeing of women around birth, which had occupied the organisation since its establishment in 1956. This article argues that, alongside emotional, social and medical factors, the NCT attributed postnatal depression to the shift to hospital deliveries, involving high levels of intervention and frustrating women's choice and agency. While sharing ambitions to improve care in childbirth and giving women a voice in describing their experiences, it is suggested that the NCT's relationship with the feminist health movement remained ambiguous. The article also explores the NCT's collaboration with a variety of experts and advisors, some of whom emphasised the risk of postnatal depression to the bonding process and infant's development, potentially exacerbating the mental distress of new mothers.

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Women rugby players are participating in the sport at the highest levels to date. However, despite this increase in participation, sports sciences and sports medicine/sports physiotherapy (SEMS) research output has not mirrored this increase. Females have hormonally mediated anatomical and physiological profiles, which may have implications for rugby performance, injury risk and rehabilitation outcomes. However, hormonal fluctuations and the physiological differences between the sexes are not the only contributors to sex-related differences in the rugby experience. Rugby is a highly gendered environment, which operates within a hegemonic masculine norm and marginalises female and women athletes. Further, while women players in general are underrepresented in sports sciences and SEMS research, women rugby players and experts from ethnic minorities and the Global South are near invisible in the literature as they are marginalised on multiple fronts. Sports sciences and SEMS research should take an intersectional lens to investigate the joint relationship between the various sources of inequity in rugby. Intersectional research in women rugby players would encourage the conceptualisation and analysis of the complex social inequalities that the most marginalised women players and those who simultaneously negotiate multiple identities experience. Such data can better inform federation-level interventions and policy changes to address the needs of historically marginalised player populations as our research portfolio will be more representative of the world's rugby population.

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This perspective paper contemplates the nuances of engaging with literature ethically in conducting a scoping review based on the researchers' project on girlhood studies in Indonesia. We assert that the ethical perspective extends beyond conventional primary data collection from human participants, further emphasizing the essence of a feminist methodology in this scholarly investigation. We discuss the interplay between the role of rigor and the dynamics of power relations in research, shedding light on reconciling between the pursuit of facts and acknowledgment of biases in knowledge production. This reflection offers insights into the methodological process and the researcher's role, contributing to the broader discourse on how research can effectively address issues of gender equity and social inclusion. Through this paper, we underscore the necessity of an intentional approach in unifying the domains of science and advocacy because only then can we truly catalyze transformative change. In doing so, we seek to foster a more comprehensive, objective, and empathetic understanding of the researched: in this case, the experiences of girls and young women -and, by extension, marginalized individuals in Indonesia and beyond.

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In 1971, two years before Roe v. Wade affirmed federal protection for abortion, Judith Jarvis Thomson attempted to demonstrate the wrongs of forced gestation through analogy: you awake to find that the world's most esteemed violinist is wholly, physically dependent on you for life support. Here, the authors suggest that Thomson's intuition, that there is a relevant similarity between providing living kidney support and forced gestation, is realized in the contemporary practice of living organ donation. After detailing the robust analogy between living kidney donation and gestation, we turn to current ethical guidelines incorporated in the United Network for Organ Sharing's requirements for legally authorized organ donation and transplantation. We conclude that if, as we-and Thomson-suggest, organ donation and gestation are relevantly similar, then the ethical framework supporting donation may aid in articulating ethical grounds that will be compelling in informing the legal grounds for a defense of abortion.

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