ABSTRACT As digital technologies reshape political and social landscapes, queer individuals face escalating technology-facilitated gender-based violence (TFGBV), including doxxing, online harassment, deepfake abuse, and state surveillance. While the Beijing Platform for Action (BPfA) is committed to eliminating violence against women and gender minorities, it could not have anticipated the emergence of digital violence as a key site of oppression – particularly for Queer and Trans communities. In hostile environments where legal protections are weak or actively regressing, digital spaces serve as both platforms for queer resistance and sites of intensified violence. This article examines the intersections of queerness and technology, focusing on their limited mention within the Beijing+30 review process, and argues that this gap is critical to address. This article is based on the findings of a study that employed a qualitative, participatory, and arts-based approach, incorporating critical digital ethnography and semi-structured interviews with queer activists and communities, digital rights defenders, and policymakers in South Asia, with a focus on Bangladesh, Pakistan and India. The thematic analysis explores how TFGBV manifests uniquely against Queer individuals, the existing gaps in feminist policy frameworks addressing digital violence faced by Queer people, and queer-led resistance strategies and policy interventions for safer digital futures. The findings aim to contribute to ongoing conversations around queering digital rights, enhancing intersectional protections against TFGBV, and broadening feminist governance mechanisms to better encompass queer digital security and autonomy. An inclusive BPfA must centre digital rights to avoid further marginalising Queer communities. This article calls for an urgent, intersectional, feminist, and technology-first response.

ABSTRACT This essay draws from a larger study that explores gender and social inclusion in small-scale aquaculture in Ubon Ratchathani Province, Thailand, using a feminist political ecology (FPE) lens. Through qualitative research, we examine how fish farmers’ embodied experiences reveal the intersections of labour, emotional well-being, and food security within broader socioeconomic and environmental challenges. Hydropower development, particularly the Pak Mun and Lam Dom dams, has disrupted traditional fisheries, forcing small-scale farmers to adapt amid declining fish stocks, unpredictable flooding, and market volatility. The contributions of small-scale fish farmers, especially women, remain undervalued as they juggle aquaculture, agriculture, and household responsibilities while facing structural barriers to expanding their farms. Climate change further exacerbates these vulnerabilities, with extreme droughts and floods destabilising livelihoods. The study highlights how fish farmers experience uncertainty and displacement not only as economic hardships but as deeply embodied realities affecting emotional and physical well-being. Recognising these lived experiences is crucial for designing nature-based solutions in aquaculture that account for both ecological sustainability and social justice. By centring the voices of marginalised fish farmers, particularly women, we argue for policy approaches that integrate emotional and material dimensions of labour to create more life-enhancing aquaculture systems.

ABSTRACT Women in the Middle East and North Africa (MENA) region have the lowest rates of land ownership and workforce participation despite increased educational attainment. Sociocultural norms are often cited as the cause. Using the Theatre of the Oppressed methodology, we conducted action research to address harmful norms around women’s inheritance, mobility, sexual harassment, and control over income. Participants were asked to resolve these issues during performances. The plays were performed between February and April 2024, and phone evaluations were collected between February and June 2024. Our play, She Inherits, She Sells, with the motto ‘anyone can act’, was showcased in two Moroccan regions: Fes-Meknes (four villages) and Souss-Massa (five villages). We analysed transcripts of the nine plays and discussions along with hour-long phone interviews (with 189 women and 53 men) to assess whether the plays led to new learnings, changes in thinking, and if participants felt their voices were heard. Findings reveal young women had the most positive experiences: they expressed their opinions more freely, felt entitled to their inheritance, demanded control over their income, and felt confident about reporting sexual harassment. Young men were proactive in addressing violence against women but less so regarding land rights. Conversely, older women felt that asking for inheritance from their brothers and moving without male protection were taboo, and they were less comfortable expressing their opinions during the plays. We recommend increasing the use of such arts-based awareness-raising interventions, especially with youth, as a promising route for social change.

ABSTRACT The Acholi sub-region of Northern Uganda faces a tension in its post-conflict period: reconciling local peacebuilding approaches with national and international standards of gender equality. Women’s land rights lie at the heart of this struggle, with local practices of land management and dispute resolution frequently privileging men over women, conflicting with national statutes that promise equal land rights for both genders. This research investigates how localisation impacts gender equality in post-conflict settings, how women navigate and reconcile the tension between local practices and gender equality, and the broader implications of these dynamics for post-conflict peacebuilding. Through qualitative methods, including desk research and interviews with peacebuilders in Uganda, this research finds that the challenges stem not from the inherent nature of statutory or customary legal systems but from their distortion and misapplication. Colonial legacies, historical conflict, and entrenched patriarchal norms have warped customary practices in ways that undermine women’s legitimate claims to land. Simultaneously, a weak legal infrastructure and limited awareness among women hinder the enforcement of national statutes. This leaves women in a precarious position, unable to fully claim their rights under either system. Despite these challenges, Acholi women are demonstrating the efficacy of local negotiation within the framework of customary systems. This strategic approach allows them to both claim their land rights and subtly disrupt the very power structures that deny them those rights in the first place. By working within locally accepted systems, women are achieving progress through a seemingly traditional approach, slowly chipping away at entrenched patriarchal norms.

ABSTRACT The complex connections between women’s land tenure security (WLTS) and climate action need to be understood to inform investments and plans for mitigating climate change and achieving more resilient futures. We synthesise empirical evidence using a conceptual framework with three pathways through which improving WLTS could contribute to climate change mitigation, adaptation, and resilience: long-term land investments, increased range of response options, and sustainable management of forest resources. Although emerging evidence supports WLTS as a route to climate change mitigation and adaptation, data gaps and an insufficiently clear framing of mitigation and adaptation outcomes impede analysis of the impacts of WLTS on mitigation and adaptation. Applying conceptual frameworks for resilience can clarify, organise, and help communicate the expected adaptation and resilience outcomes. Data on women’s bundle of land and resource rights within collective systems, their completeness and durability, and equity compared with men’s rights in the same system are needed to analyse and make more visible WLTS and its potential influence on mitigation and adaptation actions. Researchers, governments, and funders can collaborate to generate the data and evidence needed and assess already existing relevant data. Initiatives to facilitate closer collaboration across land and climate change sectors can help motivate the cross-sector collaboration needed to address data gaps.

ABSTRACT December 2024 marks the 40th anniversary of the world’s worst industrial disaster: the toxic gas leak on 2–3 December 1984 from the US-owned Union Carbide pesticide factory in Bhopal, India. Generations of people across the world have grown up with the story of the ‘Bhopal gas disaster’ and governments have passed laws to prevent such disasters from happening again; yet what people do not realise or recognise is that Bhopal is an ongoing disaster. After that terrifying night, Union Carbide locked up its factory and left all the toxic chemicals and waste inside the factory. In 2001, it merged with Dow Chemical, another US corporation. Poisons from the abandoned factory have seeped into the soil, water, and bodies of people living around the factory. Neither Union Carbide nor its current owner Dow Chemical have taken responsibility for the ongoing disaster in Bhopal. Generations of children born to parents who live in the bastis (working-class neighbourhoods) surrounding the abandoned factory bear the toxic burden of this corporate crime in their bodies. Pregnant mothers lose sleep worrying about drinking toxin-laden water and passing it on to their unborn children. Born out of the fear of being poisoned and a sense of injustice and as they experience unconscionable foot-dragging by the courts, governments, and corporations, women from these bastis have found creative ways to be heard and to demand for one of the most essential things to survive – clean drinking water. In their collective actions, they have articulated their sense of injustice by foregrounding their practical knowledges and embodied experiences. The women of Bhopal have centred justice and dignity to create a resilient community. In this article, we will narrate the stories of their continued struggle for justice, and Bhopali women’s resilience and leadership that has led to the delivery of clean drinking water to the affected areas.