Example of Chapter Two Literature Review in a Thesis

Jineoloji in Education: A New Approach to Gender Equality in Progressive Educational Setting

2.0 Introduction

This chapter critically reviews existing literature on gender equality in education, focusing on the principles of Jineoloji and how they compare to other feminist and gender-responsive pedagogies. It examines the theoretical underpinnings of Jineoloji, its relevance to educational reform, and the gaps in current literature that this study seeks to address. The review is structured into key themes, including feminist pedagogies, intersectionality in education, and the implementation of gender-transformative approaches.

2.1 Gender Equality in Education

Intersectional perspective is important for explaining the existing gender inequalities as regards education. This is an area that has had appreciable improvement in the last couple of decades but witnessed nontheless an unequal and disparate distribution in favor of boys and women across different nations of the globe poverty, culture and gender violence being the dominant hurdles that deny girls of full and quality education. On the same note at macro level, gender disparities in primary and secondary education enrolment have been reduced in many parts of the world according to Zembylas (2013). But this facade tends to conceal other forms of prejudice in society. For example, due to culture and the current financial status, girls’ school enrollments as well as completion rates are still strongly influenced (Bahlienda, 2015). Moreover, gender combined with other aspects of individuals’ identity – income, race, and disability – generates multiple forms of disadvantages for some groups (Monreal, 2016). According to Huang et al. (2020) there is a comprehensive understanding of the various methods of oppression and privilege mentioned in intersecting the frameworks given the fact that they acknowledge the relationship between social identity characteristics. For example, they offer insiders’ insights into the efficient strategy that gender disparities are aggravated by racial and socioeconomic disparities resulting in issues affecting diverse endangered populations (Jurado de Los Santos et al., 2020; O’Connor, 2020). Consequently, theories and framework that are current yield a lot of information and resource pertinent to gender equality in education. Ideological bias and a coherent set of strategies are crucial in gender studies and intersectional approaches to learning practices and educational policies of collective, inclusive, and equitable learning for all students.

Many approaches have been made by various scholars in order to determine how the aspect of gender equality is perceived within the education sector. The study by Aikman and Unterhalter (2013) showed that education is a critical human rights issue, which is both pre requisite for and concomitant to promoting sustainable development since education awards power, opportunity, and capacity for girls and women. Education and gender have therefore become a major contentious issue in the current society even in the contemporary world (Freire, 2014). There have been growing improvements in the last few decades reducing gender inequalities in education; however, there are still disparities that are still present and complicate students’ educational experience by gender (Nowell et al., 2017). On the basis of this realism, feminist pedagogies go further and proactively engage in the dismantling of the barriers which structure education according to their patriarchal bias. These approaches aim at countering biases in teaching techniques and personal attitudes on learning setting that marginalizes certain students depending on their sexuality, gender identity/non-identity (Kaya, 2018). Carli (2020) shows that aspects of gender equality based on intersectionality define education experiences. Also, examined are emerging barriers to sending remittances. Fors Connolly, Goossen, and Hjerm (2020) concur with this by stating that the ways of dealing with the existing gender gap and cultural bias examination are the most favorable when it comes to pushing for gender equality. Consequently, the best practices of gender equality for education and the measures, policies, and programs to promote effective learning by dismantling structural barriers in the sector shall be examined. Current theories and approaches concerning gender inequalities are very helpful in disadvantaged situations in education due to gender inequalities.

According to Breda et al. (2020), feminism pedagogies encourage students’ power by confronting the conventional gender practices and incorporating awareness. Using content analysis, Moosivand and Bagian (2020) opine that the use of pedagogies entails strengthening the classroom climate that facilitates engagement in critical reflection of the gender roles as expected in society. Qualitative and quantitative assessment of the gender studies supply a strong source that dwarfs gender disparities in education. However, O’Connor’s (2020) did not concentrate on the dynamic energetic powers that exercise in education contexts, through contesting the social constructions of gender and their implications on teaching processes, student development processes and Curriculum processes along their development. Therefore, the method entails analysing the primary strategies that gender interconnects with the other axes of identity in critical gender analyses, such as racial, class, sexual, and ethnic, among others.

The empirical studies, the available theory and academic work provide valuable information regarding the dynamics, issues of consideration, challenges, and accomplishments in the advancement of gender equity in education. Several empirical researches have been conducted on the improvement on the reduction of the existing gender gaps in education enrollment in the past decades. There has been advancement in gender equality in education, but not much improvement. Increased enrollments are now evident at every level, but gender parity remains elusive in tertiary education and even in science, technology, engineering, and math (STEM). Social and financial vives remain a barrier to parity for individuals in many parts of the globe (Nowell et al., 2017; Toegel and Lavanchy, 2019).

Conversely, Paswan and Singh (2020) explain that those such as scholarships for the target group and advocacy have provided a significant impetus towards assessing the education policy interventions that have boosted enrolment and students’ retention at schools. Moreover, the attempts to undermine the established gender stereotype and develop gender-sensitive approaches make the learning environment more appropriate for students of any gender beyond evident challenges and progress to parity in schooling (Richardson et al., 2020). The empirical research provided as the major issue shows that gender stereotype is evident in the curriculum and teaching. According to the research conducted by O’Connor (2020) stereotypes always maintain biases and restrict students’ educational and career expectations in the fields relevant to a particular type of gender. For example, girls are discouraged from pursuing engineering and mathematics courses because the subjects are associated with masculine domains, leading to ongoing disparities in achieving gender equality in these subjects. Therefore, the empirical practices should focus on addressing gender discrimination in education. Empirical studies emphasise the continued underrepresentation of women in educational leadership roles. Males dominate most school administration, academia, and policymaking leadership roles.

For instance, girls are discouraged from studying engineering and mathematics because they are considered masculine, resulting in gender inequality in these fields. Therefore, empirical procedures should address gender prejudice in education. Empirical research show women are underrepresented in educational leadership. Most school administrators, academics, and policymakers are men. Despite comprising a significant number of the teaching workforce, the female gender is underrepresented in higher-ranking positions, as is their influence and opportunities for the educational sector advancement (Elliott and Blithe, 2021). Gender disparities are critical concepts and indicators in the education sector. Usdansky (2021) agrees that access to schooling examines the environmental rights of students, and then education reveals the disparities in student access and retention. Academic achievements in school depend on these indicators in assessing their performance based on the existing gaps between the two genders, which reflect the societal expectations and the biases level of the learning institution. Gender stereotypes in the learning institution through the curriculum and learning perpetuate limiting education opportunities and reinforcing education gender inequalities (Marsh et al.,2021). Therefore, the empirical studies highlight major progress in advancing gender equality in education by demonstrating the barriers of stereotypes, disparities, and leadership gaps, emphasising the continued need to address the challenges and promote education globally.

Women make up a large portion of the teaching workforce, yet they are underrepresented in higher-ranking jobs and have less opportunity to develop the educational sector (Elliott and Blithe, 2021). Gender differences are important in schooling. Usdansky (2021) agrees that access to schooling investigates student environmental rights, and education shows student access and retention inequities. These metrics determine academic performance based on gender discrepancies, which reflect society expectations and the learning institution’s prejudices. Curriculum and learning gender stereotypes limit schooling chances and reinforce gender inequality (Marsh et al.,2021). The empirical research show that prejudices, inequities, and leadership gaps continue to hinder gender equality in education, emphasizing the need to address the issues and promote education globally.

Systemic and structural barriers in the education system challenge achieving gender equality in education efforts. Social and cultural norms are a major barrier to achieving equality in education. The cultural norms, traditional gender roles, and expectations in the Education setup shape the educational experiences and opportunities among the learners. Institutional practices like biased hiring processes and promotional opportunities based on gender perpetuate them and Education leadership. Marsh et al. (2021) assert that policy gaps fail to adequately address gender-based violence in schools and other emerging challenges. Consequently, cultural barriers are critical in slowing down the effort toward achieving gender equality in the education system. Intersectional factors effectively intersect with gender to exacerbate inequalities in general education outcomes. Usdansky (2021) argues that ethnicity, race, socioeconomic status, and geographic location intersect with gender, compounding disadvantages in the marginalisation of communities. Marginalised groups experience compounded barriers that limit their access to collected equations and opportunities in the working environment. Intersectional factors play a critical role in education regarding gender-based qualities. Emerging challenges and persistent gaps pose a major challenge in achieving gender equality in education. Gender-based violence in learning institutions undermines well-being and safety in hindering learning outcomes. The gender gaps in specific fields are persistent due to the biases and stereotypes that have limited representation in the fields. The underrepresentation of women in key leadership roles in education perpetuates gender imbalances in decision-making and resource allocation (Vishkin, 2022). Evidence-based strategies are essential intervention measures to advance gender equality in education. Furthermore, policy reforms can address the challenges and improve resource allocation to achieve gender equality in education. Therefore, intersectional factors play a critical role in education regarding gender-based qualities and learning.

Systemic and structural hurdles hinder gender equality in education. Social and cultural conventions hinder education equality. Cultural norms, gender roles, and education expectations impact students’ educational experiences and chances. They perpetuate them and Education leadership through gender-biased recruiting and promotion. Marsh et al. (2021) claim policy gaps fail to address school-based gender-based violence and other growing issues. Cultural impediments slow gender equality in schooling. Intersectional variables and gender work together to worsen general education outcomes. Usdansky (2021) claims that ethnicity, race, social status, and geography worsen community marginalization by intersecting with gender. Marginalised populations face increased challenges to collected equations and workplace prospects. Intersectional elements are crucial to gender-based education. Emerging issues and persisting inequities make gender equality in education difficult. Gender-based violence in schools harms well-being and learning. Due to biases and assumptions in underrepresented fields, gender discrepancies remain. Underrepresentation of women in education leadership posts fosters gender disparities in decision-making and resource allocation (Vishkin, 2022). Gender equality in education requires evidence-based interventions. To achieve gender equality in education, legislative reforms can resolve problems and enhance resource allocation. Thus, intersectional elements are crucial to gender-based learning in education.

2.2 Understanding the Concept of Progressive Education Settings

2.2.1 Intersectionality, Inclusivity and Diversity in Education

Intersectionality, diversity, and inclusivity in education setup are essential components that create equity and empower leaders to appreciate diverse experiences irrespective of their identity. Inclusivity and diversity have played a major role in shaping the curriculum content, classroom interaction teaching method, and the general educational environment settings. From the explanations by Crenshaw (2010), it was possible to understand that the development of educational environments of understanding that are sensitive to achievements of diverse learners regardless of their learning ability is nowadays a high priority to ensure all children have equal opportunities to education. In the study by Boserup (2011) findings were provided indicating how intersectionality the nature of how different categories including race, class, and gender intersection to determine how persons of color, girls, and children of poverty experience and achieve in school why hence equitable educational practices are important. Intersectionalism is the lens that addresses people’s experiences across multiple axes; the gender,sex,race,class and sexual orientations (Braverman-Bronstein et al., 2023). In education, intersectionality means that while celebrating students and acknowledging their identities, it is crucial to address how privilege and oppression are connected through considering the students’ experience of the privileges of the identity’s intersection. Inclusive educational practices emerged from an intersectional approach; the view that aimed at making learning environment appropriate for a wide range of students. It addresses the multiple dimensions and students themselves when their needs are to be recognized and met.

To attain Inclusivity, it is mandatory to come out and challenge those oppression forces to ensure that they have been provided with worthwhile spaces to feel welcomed. This includes the representation of school curriculum that encompasses different cultural diversity, culturally sensitive approaches and fairness and justice promotion in teaching activities with equal regarding to students’ diversity (Sebo and Clair, 2023). Concerning the main themes, of most importance is the impact of Empowerment and representation in the facilitation of cultivating a diverse education environment. Education empowerment involves ensuring that the learners have knowledge, skills and other resources which should enable them foster for change concerning some existing challenges or injustice within their families. Inclusivity and diversity’s historical development in education dates back numerous centuries based on societal structures and cultural beliefs. Hetero-patriarchal norms and practices influence general education policies and institutional leadership and practices across learning and workplace environments, especially in regard to the implementation of gender. History has repeatedly shown that education focuses on protecting men more than women (Nabavizadeh et al., 2024). Most of the female characters remain confined mainly to domestic lives in societies. Officially, women’s education was restricted because society aimed at nurturing their talents since they were created as mothers or wives. Schools show that they remain diverse and inclusive institutions in their educational systems to reduce the perception, which has made education saturated with masculine forms of education and incline toward gender equality (Nabavizadeh et al., 2024). Women have published history, literature, and sciences outstandingly before but erased them; now, the approach has shifted and embraced them to complement the research roles. Besides, education policies have focused on gender dispersal solutions because the first one restricted women’s access to higher education or certain disciplines.

For ages now, education’s inclusivity and diversity have been influenced by social institutions and cultural ideas. General policies, leadership, and practices in education are always informed by gender norms. Education in the past has safeguarded men more than it has women (Nabavizadeh et al., 2024). Society buries most women in household chores. Since women were Christened as mothers or wives, more emphasis was placed on enhancing the skills they had, and efforts to educate them were restrained. To curb gender stereotypes and prejudice, schools now incorporate and implement inclusiveness and diversity in their courses (Nabavizadeh et al., 2024). Female discoveries in history, literature, and sciences were once dismissed, but incorporating them as research collaborators has shifted a culture. Education programs have always stressed gender dispersal solutions since the first policy barred women from any kind of higher education or topic.

Gender stereotypes and biases have been countered through soft attainment, which includes educational materials that depict a particular subject as being for a certain gender and the other gender for the other subject (Njuki et al., 2023). Therefore, the approach needed an appropriate teaching approach that would transform the knowledge of society and eliminate perceiving in order to address inequity in education. For example, the aspects of interaction in classes have provided a clear description of the significant approach in facing the challenge of stereotyping of the gender, whereby boys were being prompted to be assertive and act like leaders while, on the other hand, girls were was being shaped to be passive and vise the role of nurturing persons in the society. The emergence of these traditional norms had poor implications for the students in class through the integrity perpetuated by the practice, as those limited opportunities for academic growth, especially for women (Liu Male et al., 2023). The students must make it a point that there are only two forms of life gender types and that they alter aspiration, self-esteem, and general performance in the class. In addition, gender discrimination and sexual harassment happen within learning institutions, and they contribute to a hostile learning environment that ails the students. Education culture resistance has been observed mainly in education despite great efforts towards change. Liu et al. (2023) established that intersectionality undermines power relating to traditional practices and promotes the construction of a progressive learning environment, more so for women learners. The pedagogies have been helpful in ensuring the proper implementation of the student-centered learning model by preserving and incorporating various views into the learning process (Njuki et al., 2023). As such, it is evident that the masculinity power and the elite university in creating an empowering learning climate is indeed a vigorous corporation out from the policymakers, educators, and the community in general (Carnicelli & Uvinha, 2023). Hence, a sound and sincere recognition of inclusivity and diversity indeed helps strive to solve the mentioned concerns of gender equity by developing an academic area that appreciates gender equality and diversity for all students without discriminating against them by gender and social status. Intersectionality imposes a consideration of a dynamic approach in education and the difficulties in ultimate power arrangements that inhibit hegemonic norms and the change of instructional settings in contemporary education. It is, therefore, best to ground its ideology on feminist theories, intersectionality, and post-structuralist viewpoints. As far as Intersectionality is concerned, both are empowering everyone and with major focuses on social justice and reflexivity. Intersectionality is a critique of the critical feminist paradigms of power and social relations (Liu et al., 2023). The principles support demands for gender equality and emancipation, especially in the fight for women’s rights.

Institutional material that depicts some courses as career opportunities for one gender and others for the other gender has helped in countering gender stereotyping (Njuki et al., 2023). The strategy needs an efficient teaching type that could change society’s knowledge and perception, which in turn brings education equity. Interactions and communication in a classroom described how gender stereotypes were managed by focusing on making the boys forceful and leaders and girls as docile as caregivers. The credibility of these traditional norms undermined knowledge progress, particularly for females, in class (Liu et al., 2023). Students will need to know how life gender types influence self-image and aspiration as well as the class experience. Sexual harassment and discrimination at school negatively shape the learning climate that affects students. Thus, the modern education culture does not always change at the required pace owing to the resistance detected. Intersectionality is discussed by Liu et al. (2023) as disrupting power relations and enabling learners, especially women. There are learning approaches that have focused more on students and different perspectives (Njuki et al., 2023). It also means that educators and the community must strive to defy the male monocultural hegemonic power in order to support the molding of a diverse and liberating learning process (Carnicelli & Uvinha, 2023). Hence, for increased inclusivity and diversity acknowledgment or attempts to address gender equity, it tries to put in place an educative environment that will embrace gender-diverse and empower the student regardless of his/her gender or social class. Intersectionality looks at a fluid model of education and the issues with the power structures of typical orders that disrupt the oppression of heteronormativity and transform today’s learning landscapes. The philosophy of its approach can be described with the help of Feminist, intersectional, and post-structuralist theories. Intersectionality provides a framework and spirit of unbiased justice and rigor to empower all people. Intersectional feminism may be understood as critical perspectives on power and inequality (Liu et al., 2023). They should also engender gender equity for women and their rights in particular.

Intersectionality is one of the main themes of the principal, and understanding the interactions of the various access to identity press gender and sexuality virginity in dictating the privileges and workings of a person. It is especially the case of post-structural perspective critics who perform best on the binaries and a fixed truth, which stress the relative nature and plurality of identifying identity and knowledge (Carnicelli & Uvinha, 2023). One of the important components of Feminist pedagogy was a focus on the freeing of the student’s subjectivity and self-authority. In the education sector, ideas with regard to detailed practical applications and methods of instruction have been advanced by the inter-sectionalizing principles (Nabavizadeh et al., 2024). The principles advocate for a student-centered model of learning so that the student will be able to give an opinion or perspective on each paper. Experiential learning enables the learners to engage in practical knowledge by enhancing their understanding of skill acquisition. Thus, inter-sectionalizing focuses on the curriculum mold and the teaching techniques for an improved learning environment or classroom arrangement that may enable teachers to develop an easy method of carrying out the assessment.

The primary focuses on intersectionality, which sees how the access to identity markers, including press gender and sexuality, impacts on privilege and functioning. Regarding the post-structural viewpoint critics, identity and knowledge fragmentation and diversity are emphasized by means of binaries and fixed truth (Carnicelli & Uvinha, 2023). Feminist pedagogy empowers students and creates a sense of student responsibility. Applying inter-sectionalizing principles improves pragmatic methodological practices (Nabavizadeh et Al., 2024). The ideas have facilitated a student-centered teaching delivery style that has allowed students to interactively share their own views. The ability to develop skills is promoted by experiential learning, which enables the student to apply the received material in practice. Inter-sectionalizing lays emphasis on the qualitative conceptions in the context of curriculum, instructional method for a good class section, and layout, which makes the work easier for the teachers or instructors in assessing because it tends to maintain an equal opportunity for all the learners.

2.2.2 Approaches to Gender-Responsive Pedagogy in Progressive Education

Extensive research has been made to evaluate the effectiveness of different gender-responsive pedagogies in the current education sector. According to Freire (2014), gender sensitive means all forms of teaching methodologies, content resources and classroom environment that are sought for annulling all forms of gender disparities by devising methods that seek to foster gender sensitive participations and achievement for male as well as female students. As stated by Ananga (2021) gender sensitive approach and training-related strategies in education encompass teaching methodologies and strategies that are intended to meet certain learning demands, inclinations and experiences of learners by their gender identity. The intended outcomes of gender sensitive approaches are equality, inclusion and defiance of oppression through gender stereotyping in instructional context. Due to adjustment of needs and experiences of students with reference to their gender, gender-responsive is effectiveness oriented to the development of studying process, where all the learners are respected and appreciated through [sic] their gender (Usdansky, 2021). To increase the participation of students in the learning institution for better performance in class and well –being in the classroom, there is the need for gender sensitive and equitable teaching and learning environment (Boachie et al., 2021). Gender-responsive pedagogy recognises the different learning approaches and interests of students according to their gender identity. Incorporating vast perspectives and experiences into curriculum practices, a learning institution plays a critical role in promoting critical thinking and empathy among the students. Furthermore, gender-responsive pedagogy challenges the traditional approach of education where the traditional norms and stereotypes were observed, which is essential in empowering the students to explore and express themselves and authentically boost their self-esteem in the learning process (Usdansky, 2021).

In gender-responsive pedagogy, consideration is given to the various ways in which students learn and the interests they have in accordance with their own gender identity. A significant contribution that a learning institution makes to the development of critical thinking and empathy among its student body is the incorporation of a wide range of perspectives and experiences into the practices of the curriculum. Furthermore, gender-responsive pedagogy challenges the traditional approach to education, which is characterized by the observation of traditional norms and stereotypes. This is an essential component in enabling students to explore and express themselves, as well as in boosting their self-esteem in a genuine manner during the learning process (Usdansky, 2021).

An effective approach to gender-responsive pedagogy is their utilisation of inclusive and tender equators for teaching materials and resources. The approach involves textbooks, curriculum materials and learning resources that reflect on diverse gender identities and their contribution to the learning process. Using inclusive teaching materials helps educators to provide the students with an effective opportunity where they see themselves in the curriculum and learn more about the experiences of others, fostering empathy, understanding, and respect for diversity. Another approach to the implementation of gender-responsive sensitive teaching strategies and practices includes the use of teaching methods that accommodate different learning styles and preferences irrespective of gender (Chapin, Skovgaard, and Warne, 2020). Therefore, gender-responsive pedagogy plays an essential role in creating an inclusive and equitable learning environment that can help students thrive in education by organising their diverse identical needs and experiences based on their gender identity.

Inclusion and tender equators for teaching materials and resources are effective gender-responsive pedagogy. It uses textbooks, curriculum, and learning resources that represent varied gender identities and their impact on learning. Inclusion in teaching materials lets students see themselves in the curriculum and learn about others’ experiences, promoting empathy, understanding, and respect for diversity. Teaching approaches that suit all learning styles and preferences are another way to integrate gender-responsive sensitive teaching strategies and practises (Chapin, Skovgaard, and Warne, 2020). Thus, gender-responsive pedagogy helps children succeed in school by organizing their diverse identical needs and experiences by gender identity.

Curricular frameworks of gender sensitive indication are those integrative curricular gender approaches in all subjects and learning areas where and how curricula convey gender perspectives to ensure that, the curricula content depicts gender diversity. According to Leathwood and Hey (2011), gender-responsive pedagogy requires teachers to question gender bias in teaching and learning and provide a non-sexual discrimination learning environment. In many nations, female students exceed male students in tertiary education, however gender distributions vary by field (Darder, Baltodano and Torres, 2012). Stereotype activation, lack of mentors and role models, and zeros sum implicit bias in school and employment still contribute to the STEM gender gap (Toegel & Lavanchy, 2019). However, the poor portrayal of men in education and health care demands equal attention, and we must address gender inequality in the framework of gender equity, equality, and inclusion.

This integration goes beyond the traditional gender studies courses to the extent of all the academic displays that employed scientific literature and arts. One major curricular approach is the use of a gender-fair curriculum and instructional material for the teaching process (Chapin, Skovgaard, and Warne, 2020). Ananga (2021) explains that educators can play a critical role in making the students develop a deep understanding of the complex approaches to the role of gender in shaping individual experiences, identities and opportunities by incorporating gender perspective into the curriculum. The approach involves selection and developing of curriculum material that are free from gender biases and stereotypes. Gender fair curriculum focuses on providing the students with learning opportunities and resources respective to their gender identity. Educators can achieve the milestone by critically assessing the existing curricular material and revise them accordingly to ensure that they are representative and respectful of diverse gender identities. Another curriculum approach is to use women’s contribution and experiences into their curriculum. Over the years’, women have not been given an opportunity to participate in educational content creation (Quansah, and Oppong, 2021). Educators can challenge the traditional approaches by using the women’s contribution into various educational fields. Besides, curricular approaches must involve the process of addressing gender bias nurse and stereotype in the content. Educational material reinforces gender norms and stereotypes that perpetuates inequality and limiting the students’ opportunities. Educators can play a major role by counteracting this biasness by creating a content that challenges the traditional gender roles and promote critical thinking which encourages students to question the traditional Societal norms and expectations which addresses gender biasness and stereotypes in content. Consequently, indicators can create a more inclusive and empowering learning institutions that make the student feel respected valued and capable of achieving their full potential through an effective curriculum approach that promotes gender equality and challenges the gender-based discrimination and stereotypes in learning institution.

This connection extends beyond gender studies classes to all academic showcases using scientific literature and arts. Gender-fair curriculum and instruction are one significant curricular method (Chapin, Skovgaard, and Warne, 2020). By including gender perspective in the curriculum, educators may help students grasp the varied ways gender shapes individual experiences, identities, and opportunities, according to Ananga (2021). The method entails selecting and creating gender-neutral curriculum. Gender-fair curriculum gives kids gender-appropriate learning opportunities and tools. Teachers can reach the milestone by critically analyzing and revising curriculum to reflect and respect varied gender identities. Another curriculum approach incorporates women’s contributions and experiences. Over time, women have been excluded from educational material creation (Quansah and Oppong, 2021). By using women’s contributions to education, educators can question traditional methods. Additionally, curriculum must address gender bias nursing and stereotype in content. Gender norms and prejudices in education perpetuate inequity and limit student chances. Teachers can combat this bias by creating content that challenges gender roles and promotes critical thinking, which encourages students to question societal norms and expectations and addresses gender bias and stereotypes. Thus, indicators can create more inclusive and empowering learning institutions that make students feel respected, valued, and capable of achieving their full potential through an effective curriculum approach that promotes gender equality and challenges gender-based discrimination and stereotypes.

2.2.3 Implementation of Gender-Responsive Approaches in the Educational Sector

Gender-responsive pedagogy builds on that base to create a class environment that allows all students to learn freely and confidently. These pillars include providing for their daily basic needs. As reported in the analysis by Unterhalter (2012), implementing gender-responsive approaches in education requires a comprehensive strategy that addresses multiple levels, including policy frameworks, institutional capacity building, teacher training, and community engagement. Firstly, according to the findings from Nowell et al. (2017), complying with a familiar and safe environment will be obvious. Because of this, there is a need to set standards for dignified conduct and free speech communication. Demonstrating empathy by the instructor is a simulation of the same; treating all students with respect illustrates that everyone is unique and deserves equal treatment. Attaining accurate gender equity requires an approach based on administering interventions through policy. Extensive research has been conducted in this area with the analysis from the study by Unterhalter (2012) showing that effective implementation of gender-responsive approaches in education demands adequate financial resources, strong political will, and collaborative efforts among government agencies, civil society organizations, and international development partners. One of the reforms to be prioritised based on the research of Shields et al. (2017) is equal education access for girls. Such a plan can include not enrolling them in schools, ensuring that the boys and the girls are provided with equal education resources and opportunities, and ridding them of stereotypes that may discourage girls from venturing into specific fields. On the other hand, recent research by Allen and Kelly (2019) indicated that gender-responsive policies and action plans are the main components. These actions then execute well-meaning ideas into planned measures touching on health care rights, maternity and parental leave, and fair pay. Action plans serve as a route map; thus, while progress is assessed and policies are implemented, they are here to ensure that. Education will give women strength and leadership and diversify women’s choice of employment through various career paths.

On that foundation, gender-responsive pedagogy creates a class where all students can study freely and confidently. The pillars include meeting their daily needs. Unterhalter (2012) found that gender-responsive education requires policy frameworks, institutional capacity building, teacher training, and community participation. Nowell et al. (2017) found that conforming with a familiar and safe environment is clear. Setting standards for dignified conduct and free speech communication is necessary. A teacher’s empathy and regard for all kids show that everyone is unique and deserves equal treatment. Accurate gender equity requires policy-based actions. Unterhalter (2012) found that gender-responsive education requires sufficient funding, political will, and collaboration between government agencies, civil society organizations, and international development partners. Based on Shields et al. (2017), equitable education for girls should be prioritized. This plan can involve not enrolling children in schools, providing equal education resources and opportunities for boys and girls, and eliminating misconceptions that may deter them from certain careers. However, Allen and Kelly (2019) found that gender-responsive policies and action plans are key. These activities turn good intentions into health care entitlements, maternity and parental leave, and equitable wage policies. Action plans provide a roadmap for progress evaluation and policy implementation. Education gives women strength and leadership and diversifies their professional options.

To give everyone a chance to be educated, the school authorities must engage in awareness training for teachers and management. Key evidence in this area is reported in the analysis by Unterhalter (2010) which established that successful implementation of gender-responsive approaches in education necessitates robust monitoring and evaluation mechanisms to track progress, identify challenges, and adapt strategies accordingly. Moreover, Toegel and Lavanchy (2019) demonstrate the will to criticise and demolish the existing gender stereotypes. Men, in particular, can help with this by taking the initiative to speak up whenever they notice a boy saying something gender-based, such as making a statement of harassment, discrimination, or stereotyping. This way of dealing with the problems will empower teachers and, at the same time, help ensure the correct behaviors of the students. Based on the Manager’s (2022) findings, the last step is giving equal regard to female faculty members in creating a classroom discipline norm. By following such strategies, the initiating of sexist concepts can be avoided, for example, by discouraging disproportionately naming boys to answer questions or assigning disciplines harsher to the girls for behavioral issues. By exhibiting fairness, teachers will provide a solid foundation for everyone to have a sense of trust and an inclusive approach. This safe place where students can openly express themselves and their gender identity is essential to authentic Education with no limitations.

To educate everyone, school officials must train instructors and administration in awareness. Unterhalter (2010) found that gender-responsive education requires rigorous monitoring and evaluation methods to evaluate progress, identify obstacles, and adjust policies. Toegel and Lavanchy (2019) also criticize and deconstruct gender norms. Men may help by speaking up when they hear a boy say something gender-based, like harassing, discriminating, or stereotyping. This solution empowers teachers and ensures student behavior. The Manager (2022) found that the final step in classroom discipline is treating female professors equally. Avoiding sexist conceptions by prohibiting disproportionately naming guys to answer questions or assigning harsher behavioral sanctions to girls can be done. Teachers who are fair will build trust and an inclusive environment. Authentic education without limits requires this secure space for kids to express themselves and their gender identity.

Research from Kollmayer et al. (2020) indicated that this, in a one-development way, provides the means for educators to promote an all-encompassing ambiance. This training has gender-sensitivity being as one of the essential components as well. It ensures that the students understand the varying gender identities among their schoolmates. Sometimes, addressing the challenges faced by non-conforming students who do not comply with the traditional gender norms through exercises and class participation takes educators out of their comfort zones. According to Breese et al. (2023), the training program explores deep into the necessary bias-uncovering and bias-challenging processes. People, as Homo sapiens, cherish a sort of innate bias, one that is formed by society instilling in people what is “normal.” Teachers are taught in this class to identify this bias and to be aware of its absolution in student-teacher and student-learner relationships. Through conscious awareness of such biases, educators will have the option to make significant steps toward eliminating discrimination and promoting equality and inclusion. Eventually, based on the findings of Kamalov et al. (2023), the trainees will get a methodology for analysing the incidence of gender with Education. It calls for deconstructing the curriculum, horizons, and class interaction styles and developing the potential bias lodged in their ranks. Thus, through analysing these components, teachers anticipate taking immediate measures to prevent problems so that all students have the same level of chance of learning positively. In summary, Gender-Aware Classroom Teaching Capacity, or GACTC, gears educators toward creating a space where students from all walks of life achieve their optimum potential. To a large extent, with the help of sensitization campaigns that confront gender biases and education practices that scrutinise stereotypes, schools may achieve gender equality.

2.2.4 Principles and Practices of Progressive Educational Settings

Education is the cornerstone of societal progress and plays a critical role in shaping an individual’s perspectives, capacities, and values to engage with the outside world. According to Weiner (2011), progressive educational settings emphasize student-cantered learning, where students actively participate in their education through experiential and hands-on activities, fostering critical thinking and problem-solving skills. A growing emphasis on transformative education advocates for more empowerment and social justice, which is better than the traditional academic learning process. Carnicelli and Uvinha (2023) explain that Jineoloji advocates this principle of prioritising gender equality, indigenous knowledge, and social justice empowerment in the community. Jineoloji’s principle originated from the Kurdish women’s movement. The movement advocates for a holistic approach to education that emphasises gender equality, indigenous knowledge, and social justice. Gender equality involves the creation of an inclusive learning environment that gives every learner an equal opportunity to participate, succeed, and contribute to society’s development (Liu et al., 2023). Society justice entails addressing systematics in qualities in society using educational institutions to provide significant knowledge from a broader perspective by recognising the need for the learning institution to change the perception of the community from the traditional understanding. Sebo and Clair (2023) report that indigenous knowledge recognises the wisdom from diverse cultural traditions and advocates for integration into the current education curriculum. Integration of indigenous knowledge in the learning institution is essential since it mitigates the resistance to community interference in the learning process changes.

Education is the foundation of social growth and shapes an individual’s perspectives, capacities, and values to interact with the world. Progressive schools promote student-centered learning through practical and hands-on activities that foster critical thinking and problem-solving, according to Weiner (2011). Transformative education promotes empowerment and social justice, which is superior than regular academic learning. Jineoloji prioritizes gender equality, indigenous knowledge, and community social justice empowerment, according to Carnicelli and Uvinha (2023). Jineoloji’s principle came from Kurdish women’s struggle. Education should prioritize gender equality, indigenous knowledge, and social justice, according to the movement. Gender equality is creating an inclusive learning environment where all students may engage, succeed, and contribute to society (Liu et al., 2023). Society justice requires educational institutions to transform the traditional view of the community by providing substantial knowledge from a larger perspective. Sebo and Clair (2023) state that indigenous knowledge draws from many cultural traditions and promotes its integration into education. Indigenous knowledge is vital in learning institutions because it reduces community resistance to learning process modifications.

Jineoloji’s principles have robust implications for the pedagogical practices in the community. They shape the approach used by educators in teaching and learning processes. In the analysis by Unterhalter (2012), it has been established that progressive education encourages dialogue and collaboration between teachers and students, challenging traditional power dynamics and promoting a liberating pedagogy that empowers learners to question and transform their realities. For instance, embracing the participatory learning method plays a critical role in encouraging the active involvement of students by promoting collaboration among their learners, which empowers and co-creates knowledge and its meaning (Liu et al., 2023). Critical pedagogy principles guide the students to question and analyse areas under contention through active participation with the teachers, fostering a deep understanding of the social injustices and guiding them on the effective approach to getting the required changes. Njuki et al. (2023) Jineoloji’s principles encourage experimental education where real-world learning is practised and enables the student to apply the theoretical knowledge learned in class in a practical context.

Community education is strongly influenced by Jineoloji’s beliefs. They influence instructors’ teaching and learning methods. Unterhalter (2012) found that progressive education promotes teacher-student interaction and collaboration, questioning power dynamics and empowering students to examine and change their circumstances. Participatory learning encourages student collaboration and empowers them to co-create information and its significance (Liu et al., 2023). Critical pedagogy concepts encourage students to actively participate with professors to question and analyze contentious issues, building a deep grasp of social injustices and guiding them to effective change. Njuki et al. (2023) Jineoloji’s concepts promote experiential education that lets students apply classroom theory to real-world situations.

The approach ensures that the student enhances the social-emotional development and critical thinking skills in addressing challenges in real-world society. Innovative pedagogical approaches focus on guiding the student’s engagement and empowering the critical thinking approach in educational settings, which is empowered by the Jineoloji principles. However, Liu et al. (2023) argue that embracing learning processes like cooperative learning and peer-to-peer discussions helps the students to engage actively and use a collaborative approach in the problem-solving process. Critical pedagogy encourages students to critically evaluate social issues and effectively develop strategies required for the solution to the issues, which will help achieve social change for society’s development. Experimental education is essential in the progress of society because it provides the learners with a comprehensive opportunity to apply all the knowledge they have acquired in class on complex issues in real-life situations with the guidance and empowering approaches required to take action.

The method improves students’ social-emotional and critical thinking skills for real-world problems. Jineoloji-inspired innovative pedagogies encourage student participation and critical thinking. Liu et al. (2023) claim that cooperative learning and peer-to-peer discussions enable students engage actively and solve problems together. Critical pedagogy enables students to critically assess social challenges and offer effective solutions to achieve social change for society’s progress. Experimental education helps society grow by giving students the chance to apply their classroom knowledge to complicated issues in real life with the direction and empowerment they need to act.

Jineoloji principles influence curriculum design and implementation processes that guide the content selection assessment method, instructional strategies, and student treatment procedures in learning institutions. Njuki et al. (2023) agree that an inclusive curriculum essentially designs diverse perspectives, experiences, and history that reflect the principle of inclusivity and provide an opportunity for cultural relevance (Sebo and Clair, 2023). Student-centred learning and instructions adopt strategies that accommodate students’ diverse thinking and preferences. This strategy empowers students to take ownership of the learning processes (Liu et al., 2023). The students get an opportunity for an authentic assessment approach based on the evaluation and Performance tasks that give the student the freedom to demonstrate their learning achievement, which is different from the traditional measures of academic performance.

The concepts of Jineoloji have an impact on the processes of curriculum design and execution, which in turn govern the content selection evaluation technique, instructional strategies, and student treatment procedures in educational institutions. According to Njuki et al. (2023), an inclusive curriculum is primarily designed to incorporate a variety of perspectives, experiences, and historical events that are reflective of the idea of inclusivity and offer a chance for cultural relevance (Sebo and Clair, 2023). Instructions and learning that are centered on the student develop tactics that take into account the many ways in which pupils think and the preferences they have. According to Liu et al. (2023), this technique gives pupils the ability to take responsibility for their own learning processes. The students are provided with the option to participate in an authentic assessment approach that is based on the evaluation and performance tasks. These activities provide the students with the flexibility to exhibit their learning achievement, which is a departure from the conventional methods of evaluating academic performance.

The implementation of the Jineoloji principle in education settings in the Kurdish region of Syria has led to an enormous improvement in gender equality, community empowerment, and social justice. According to Unterhalter (2010), principles of progressive education include nurturing caring relationships, valuing diverse perspectives, and creating democratic learning environments that promote social justice, equity, and community engagement. Thangaraj (2023) reports that integrating the learning methods, critical pedagogy, and experimental education in the curriculum has helped educators provide an inclusive and empowering learning environment, shaping the student’s understanding of the teachings and promoting social change in society.

In Kurdish Syria, the Jineoloji principle has greatly improved gender equality, community empowerment, and social justice in education. Unterhalter (2010) defines progressive education as fostering caring relationships, recognizing multiple opinions, and developing democratic learning settings that promote social justice, equity, and community engagement. Thangaraj (2023) reports that incorporating learning methodologies, critical pedagogy, and experimental education into the curriculum has helped educators create an inclusive and empowered learning environment that shapes students’ comprehension of the teachings and promotes social change.  The impact of this principle is their current emphasis on gender equality. In a region that was so backward in terms of women rights where women cramped in the house were never given the opportunity to go to school, the principal has provided a channel that has enabled women to represent themselves in sensitive sectors of society. The students can examine the prior gender stereotypes and draw strategies for dealing with the current issues in the education system.

2.2.5 Pedagogical Practices and Curriculum Development

The education system should serve all citizens’ needs and prepare them for the future, and this is based on foundational principles. Based on the information presented in the analysis by Zembylas (2013), it can be noted that curriculum development in progressive educational settings should be a collaborative process that integrates diverse perspectives, promotes critical thinking, and addresses real-world issues relevant to students’ lives. The basic principles of the genealogical discipline are reflected in education, and each principle significantly impacts education in general. The main idea of gender equality is about is a big problem within the education system, which is based on a traditional mentality. According to Monreal (2016), Jineoloji entails the priority of changing the content of the curriculum by any sex discrimination, critical thinking from power structures of concurring people, and the stories, experiences, and voices of women and girls. On the other hand, Aldeia and Alves (2019) reported that Jineoloji promotes social justice through Education, which advances critical thinking abilities and social duties. It is achieved by creating an urge to fight oppression and environmental problems and advocating for calm living. The educational application of Jineoloji tries to generate a thinkingly critical generation of students who will fight to change the existing injustices in society. Jineoloji provides a framework for understanding that local wisdom must be at the forefront of learning. However, Kaushik and Walsh (2019) indicated that this philosophy acknowledges the importance of traditional knowledge, especially women’s societal roles, respect for nature, and building peace. Thus, Jineoloji-inspired supervision strives to effortlessly nap the historically ignored knowledge systems into the educational content, providing a much more comprehensive and experienced exposure to learning.

Education should meet the needs of all citizens, and should prepare us for what lies ahead, and this is on a set of principles. It goes further from the analysis made by Zembylas in 2013 noting that the curriculum advancement especially in progressive session should be communal in a manner that involves several participants, tends to embrace critiques and real life concerns that the learner faces. Education reflects the genealogical discipline and each principle of this science is meaningful in its influence to education in general. The problem that is oriented in the main idea of gender equality is a big issue in the sphere of education, which is caused by the traditional approach. Monreal (2016) defined and elaborated that Jineoloji is to prioritize transforming the content of the study by any sex discrimination and the critical thinking of the participating people about converging narratives and experiences of women and girls. On the other side, Aldeia and Alves (2019) indicated that Jineoloji provides social justice by Education that improves inventive thinking skills and social responsibilities. It is attained by generating a desire to fight wrong and environmental issues and the call for moderation. Jineolozi education aims to produce thinking critically a generation of students who will struggle for new injustices in society. Jineoloji means that the local wisdom should be heard first. But Kaushik and Walsh (2019) pointed out that this philosophy recognizes Key Findings: Caring for the Earth, particularly the society’s roles of women, respecting nature, and establishing peace. Therefore, the approach to supervision within Jineoloji, attempts to blindly wake up the historically erased epistemologies into the educational material, as a significantly more holistic and experientially enriched learning process.

In the case of innovative pedagogical approaches, the practice may lead to better and more accurate theory development. Evidence from the analysis by Leathwood and Hey (2011) demonstrated that culturally relevant pedagogical practices that recognize and affirm students’ identities, experiences, and ways of knowing are essential for creating inclusive and empowering learning environments.

In the case of innovative pedagogical approaches the practice practice may lead to better and more accurate theory development. From Leathwood and Hey’s (2011) findings, the study showed that to ensure cultural responsive approaches which acknowledge students’ cultural background, their culture, communities and learning processes as valid to ensure learning opportunities that empowers every student cannot be overemphasised. Jineoloji inspires practitioners to use innovative teaching strategies to engage and excite students in their field of study. According to Loutet et al. (2020), Jineoloji-inspired education emphasizes engaged learning through practical activities or real-life scenarios. It can entail projects, simulations, and practical activities that apply classroom information to real-life circumstances. Jineoloji, a new philosophy of knowledge, is the finest approach to empower women to analyze and challenge the world and create an alternative education curriculum. Obiagu (2021) found that Jineoloji is crucial to critically assessing power systems and norms. Through critical pedagogy, students’ historical and contemporary analysis of issues takes a social justice and a gender quality angle. Reports from Wang et al. (2022) indicated that participatory learning provides an alternative instructional model to the commonly used teacher-centred one. Learners entrust their Education by actively listening to lectures; teamwork, discussion, and independent inquiry are the main driving forces of the process. That allows for collaborative, deep analytical skills and self-realisation as a learner.

The critical pedagogy done by students on different issues is coupled with a social justice and gender quality perspective. According to Wang, et al. (2022) it was discovered that learning that involves learners is another model of instruction compared to the traditional teacher centered model of instruction. Learners invest in Education by paying attention to lectures; learning involves cooperation, communication and individual search Birth by Henry Reynolds. That gives the opportunity to work together, develop profound analytical abilities, and progress as an independent learner.

Implementing Jineoloji mechanisms in the current educational systems gives rise to some difficulties. A key source of evidence in this context is the study by Weiner (2011) which reported that effective pedagogical practices in progressive education emphasize dialogue, problem-posing, and critical reflection, allowing students to actively construct knowledge and develop agency as agents of social change. The already established organisational principles need to be hardened slightly to emphasise the concepts of the philosophy. The Education of a teacher is an essential fact of the matter; it’s necessary to provide him with the proper knowledge and methods for implementing Jineoloji-inspired strategies as effectively as possible (Handan Çağlayan, 2020). On the other hand, the gains are very noticeable. Jineoloji allows the construction of a platform of alternative culture-oriented, open teaching resources that go in hand with other cultural trainees and students. Reports by Smith (2022) indicated that through the deconstruction of bias and the encouragement of critical thinking skills, Jineoloji, in turn, enables learners to assume a position of leadership in their neighborhoods and provides them with tools that, on completion of their courses, empower them to carry out reforms in their communities. The transformation of traditional Education into Jineoloji is achieved through the education process, where learners quickly adapt innovativeness to their lives. Underlining gender equality, social justice, and pluralism as the basis for knowledge acquisition, Jineoloji advocates for a new way of Education. These values help students with the tendency to ask questions, seek change, and aspire for a world where justice and sustainability reign (Morganelli, 2023). Jineoloji may be interpreted as this, saying that Education is for more than just passing information across; instead, it is an activity done by an educator to create the future generation through nurturing of critical thinkers, empathisers, and citizens who desire to work on the welfare and well-being of all.

In the current school context, applying the Jineoloji mechanisms pose some challenges especially as follows. Records by Wang et al. (2022) showed that participatory learning is another form of instruction different from the conventional teacher-centred model. Learners invest in their Education by paying attention to what lecturers are saying; work and study collectively, sharing ideas, and researching alone are the key agents. That makes for shared work, development of deep analytical skills, and self-fulfilment as a learner. It is wanted to state that using Jineoloji mechanisms in the current educational systems raises certain problems. This evidence was seized from Weiner (2011) where he indicated that progressive education pedagogical practices require dialogues, posing of problems, and critical thinking which enables learners to co-construct knowledge within them and transformed into agents of emancipation. Some of the originally laid down organisational principles require further reinforcement so as to overemphasise some of the philosophies of the concept. The fact that a teacher is educated is an important fact; he should be equipped with the right knowledge and methods for the effective application of Jineoloji-based practices as much as possible (Handan Çağlayan, 2020). On the other hand, the byproducts are highly distinguishable. Jineoloji enables the establishment of a culturally distinct, accessibly teaching material based counter culture communication that seamlessly complements other cultural trainees and students. According to Smith (2022), through the process of bias breakdown and critical thinking promotion, Jineoloji also helps learners take leadership in their neighbourhoods and provides tools for performing reforms on their village after their courses’ completion. Education process transforms traditional Education into Jineoloji with learners embracing innovativeness into their lives promptly. Fundamental to Jineoloji, it calls for the new kind of Education; spearheaded by gender equality, social justice and pluralism as the foundation for education. These values assist the learners with questioning attitudes, change agents, and system impulse to imagine possibilities, a world with justice and sustainability (Morganelli, 2023). Jineoloji may be interpreted as this, stating that Education is not just a process whereby knowledge is transferred from the teacher to the learner, but an activity of an educator in shaping the next generation of critical thinking beings, empathisers and citizens who want to build the welfare and wellbeing of society.

2.2.6 Critical Reflection on Patriarchal Norms in The Education Setting

Education is the best service for mental development and personal power. According to Darder, Baltodano and Torres (2012), critical reflection on patriarchal norms in education is essential for dismantling systems of oppression and creating liberatory spaces that challenge traditional power dynamics and gender stereotypes. However, the historical basis of educational systems is a well-known fact, as these systems operate on patriarchal norms (Bahlienda, 2015). The educational sector has been historically dominated by male gender. Concerning the explanations by Kruk et al. (2019), women were not given the same education opportunities or confined to only a tiny curriculum on what is considered a woman’s duty or what is expected among the upper class. Alongside the prevailing gender gap in Education, the increasing opportunities only promoted role reinforcement. Puaca (2020) further reported that men were equipped for management and vocational training in the public sector as the women were navigated towards careers in “women colleges” that focused more on domestic skills and created them fit to be wives and mothers. According to Stewart-Williams and Halsey (2021), the biases and lasiness seen in the historical context still influence modern education policies, with STEM fields strictly run by men and undervalued fields such as the health sector and nursing mostly by women. In ancient times, women were not part of medical schools, but their presence is surprisingly high nowadays. However, because of unconscious biases, they are sometimes steered away from choosing some specialties.

Remember that obsolete customs go beyond patriarchal standards. They continue to do that in soft and complex instructional ways. They do that, which engages other forms of the educations in soft and complicated manifestations. The conclusion that Crenshaw (2010) arrived at when it came to education was that learning environments must promote critical awareness and inform learners to challenge and reject oppressive gendered paradigms which continue to perpetuate the stereotypical nexus and subordinate other identities and experiences. Surveys like in to Zosuls et al. (2011) has revealed that such courses make a feeling that only male has contributed to history by included men and their perspectives as the most relevant and significant leaving out the role and significance of women. The boys are the active narrators while girls have passive roles, therefore it is the story, the context and the pictures. They thought of a science text which has all the scientists referred to using only the male form, or a history book which is confined only to depicting politicians’ heads. In line with the explanations from Wolff (2021), bias could be a Norman practice being practiced by teachers in a loop whereby teachers will probably call on boys more often, or assign them more difficult tasks because of the nature of the stereotype that boys are naturally intelligent. It also deter the potential of Full Fledged both genders, Such biases also contribute In this aspect. For example, the girls will not care if they study high level maths or engineering because they have been taught to perform well in “boys’ jobs” (Balta et al., 2023). Along the same line, boys will miss out on learning about intuitive deficit, while girls will barely encourage themselves to look into such stereotypically girlish activities like dancing or creative writing.

There is an urge to re-examine and eliminate these traditions. For example, research from Connell and Messerschmidt (2005) reported that feminist pedagogy constructs occur through critical thinking about gender roles and power. Those instructors willing to incorporate these patterns will build educational environments where all students feel most esteemed and well-assisted. Furthermore, Leathwood and Hey (2011) reported that engaging in critical dialogue and praxis, where theory and practice intersect, is crucial for deconstructing patriarchal norms and developing transformative pedagogies that promote gender justice and empowerment. Likewise, surveys such as that conducted by Nowell et al. (2017) have shown that a teacher may choose a historical fiction novel with a female character as the character or a documentary focusing on the achievements of female scientists as motivation for girls to opt for careers in engineering and technology. Student movements are also significant, changing the curriculum to represent varieties or protesting gender-based dress codes. A student club can start an initiative that will focus on amending the policy concerning clothing for girls and not just girls by banning clothing restricting them. Gradually, however, institutions are planning and executing efforts such as unconscious bias training for teachers and renovating the curricula to make them inclusive (Maria et al., 2022). Gender bias perception reproduces in the minds of teachers and can be corrected through bias training without them realising this. Moreover, this can be managed by introducing curricula with gender disparities across all subjects.

There is an impulse to reconsider and erase such traditions. For example, Connell and Messerschmidt (2005) identified that feminist pedagogical practices happen when attending to gender relations involves critique. These instructors willing to implement these patterns will fashion teaching milieu in which all learners feel most valued and well supported. In addition, Leathwood and Hey (2011) noted that it is necessary and powerful to reason and enact in ‘practical critical dialogue’, a dialogically constructed contentious space that straddles theory and practice to dismantle patriarchal assumptions and facilitate the generation of emancipatory/generation gender justice and empowering educational practices. Similarly, Nowell et al. (2017)’s survey has also confirmed that a teacher may select a historical fiction novel with female character as the character or a documentary about female scientists as the motivation for girls to pursue engineering and technology careers. Student movements are also important, to change the multiversity for varieties or for rebellion of gendered uniformity. A student club can begin a campaign that will address the issue of seeking change on the policy concerning dressing code for girl and not only girls by banning anything that might hinder them from dressing. Albeit, over the years raised, some institutions are devising and implementing strategies like training teachers in prejudice unawareness, redesigning curriculum to be inclusive (Maria et al., 2022). Gender bias perception re-emerges on the teachers’ mind and can be erased through bias training and the teachers don’t even know this. However, this can be addressed by incorporating the following measures of curricula bias towards either gender across all disciplines.

2.2.7 Feminist Pedagogies in the Contemporary Educational Setting

Different feminist pedagogies may refer to one of the many theoretical perspectives employed. The arguments by Weiner (2011) demonstrated that feminist pedagogies in contemporary educational settings aim to challenge traditional power dynamics, promote critical thinking, and create inclusive learning environments that validate diverse experiences and perspectives. The position of feminist theories as a key influence on critical feminist theory serves as a cornerstone since it allows for examining the inequalities that form the basis of education systems. Findings from Stamarski and Son Hing (2015) indicated that it discloses the fact that women were historically oppressed and subordinated in Education, demonstrating unequal gendered power within all educational instructions. Overlapping and intersecting oppressions is a corrective approach to this idea. This paradigm emphasises the interconnectedness of social identities in gender construction. According to Roberts (2021), experiences of being female and a boy are shaped by race, class, sexuality, etc. From this perspective, which is very far from a one-way view of feminist pedagogies, there is a diversity of experiences that educators have to take into consideration. Moreover, Lambert and Newby (2021) reported that poststructuralist philosophy catalyses feminist pedagogies. They undermine the idea of fixed knowledge, encourage students to actively interact with the significant narratives, and eliminate the notion of knowledge production obtained passively. These views reveal that if students see even historical systems of knowledge ridden with stereotypes and unequal power structures, it becomes the prize to be one’s voice and play a part in building the notion of the world for them.

The principles and values apply to the basic tenets and are promoted in the feminist pedagogies. In supporting the above post by Zembylas (2013), it was pointed out that the acquisition of feminist pedagogies involves the willingness to bring out cooperation among the learners, the development of caritas relations, and fashioning human community relations with enabling abilities to engage learners in education. With regards to the explanations provided by Papathanasiou et al. (2014), empowerment is obtained and transformed into the main theme, which aims at students’ autonomy and the development of critical thinking abilities. Besides this, it strive for a learning environment that enables the students to manage their learning process, to develop their critical thinking skills, and to position themselves more actively in society (Papathanasiou et al., 2014). It is multicultural and diverse; everybody’s opinion is valued and appreciated. As Shambaugh (2017) notes, the stakeholders which are involved in the process are included as different opinions and approaches are given an equal opportunity. It wants to ‘create a culture where students are encouraged to express themselves without the possibility of being laughed at. Also, it demands insisting on obtaining the classroom environment that is collective and in which every student will have enough time to engage in the matter under discussion without problems. Hence, self-reflection is the third key concept as highlighted by Veine et al. (2019) teachers practice and make their work a self-reflection on what they do and on its impact on the students. What is here is having them study their own masked prejudicial beliefs, presuppositions, and classroom practices that will evidence their congruence and consistency with Feminist pedagogy. That is, in the process of creating a society without oppression, that is eventually the objective. Their task is to challenge and change the paradigm within the system of education that clearly benefits the elite and to tilt the power to a position where all learners get an equal chance to succeed.

Collaborative learning is a vital instrument of empowerment, and the very essence of this learning style is to create a big team of empowered learners. Key evidence in this context is reported in the study by Unterhalter (2010) which established that feminist pedagogies in contemporary educational settings emphasize the integration of theory and practice, encouraging learners to apply critical analysis to real-world issues and develop strategies for social transformation. Through this, Neeley (2015) reported that students get the chance to improve communication, teamwork, and problem-solving skills, among others, by working together on projects and assignments. Working together creates relationships among students and unites peer support while avoiding the classroom hierarchy between the teacher and student. Students can also learn from their peers through the use of different approaches. Empowering students to guide their learning process is another advantage of such techniques. For this, students can be engaged in the assignment of the evaluation criteria, and they can also get opportunities for self-assessment and massive support and guidance to establish a peer review culture where they learn to provide constructive critiques and feedback. Already, this learning approach offers an additional beneficial strategy. A recent study by Darling-Hammond (2019) indicated that this method links classroom concepts and concrete real-life issues, facilitating students’ critical thinking and ability to analyse and work towards solving gender inequality. Simulations, service learning, and community-based projects can be tools to bring students as close as possible to reality. Such endeavours provide opportunities for students to get involved in solving the challenges that are fresh in their minds, thus learning to reflect and fight for justice through critical inquiry.

Group work is one of the powerful tools of empowering and, actually, the concept of collaborative learning implies to gather a huge team of empowered learners on one project. Some of the developments that have been noted in this regard are highlighted by Unterhalter (2010) in the current learning environments where and that feminist pedagogies, circle around the intertwining of theory and practice which educates learners on a manner in which to critically appraise reality and design transformational plans. By so doing, Neeley (2015) affirms that students are afforded an opportunity to enhance communication, teamwork, problem-solving skills amongst what intervene through projects and assignments. Engagement leads to relation among students and consolidates peer cooperation; eliminates the basic class status quod between the teacher and learner. Students can also learn from their peers using different approaches too. Enabling student to take charge of the lessons is another strength because of such techniques. For this, students can be involved in the assignment of the evaluation criteria, and they can also get chances for the self-assessment and get copious support and direction to build an effective peer assessment culture where students learn how to offer constructive feedbacks. However, this learning approach provides an extra advantageous technique as of now. A current work done by Darling-Hammond (2019) revealed that this method helps the students relate what they are learning in class with real life issues and challenges solve in order to enhance the analysis of gender inequality. In the context of the given approach simulations, service learning as well as community-based projects may be used as tools to get students as close to real life as possible. Such endeavours mean that students can become engaged in solving the challenges that are still recent to them, thereby making students learn to reflect and struggle for justice critically.

Feminist pedagogical approaches also help shape curriculum, teaching techniques, classroom integration, and evaluation procedures. According to Rockville (2009), curriculum development, which doesn’t entail different perspectives, may hide the role of those not so renowned in the past. It happens by simplifying history and putting it into a different perspective, which was previously accepted as only Eurocentric and male. On the contrary, Saunders and Wong (2020) found that learning styles shift from repetitive memory to teacher-oriented options based on democratic vocalizations, inquiry-driven instruction, and solving instances. In addition to scientific experimentation and technology, students are prompted to ask questions, check their assumptions, and critically analyse during this time. The arguments are further supported by Dwivedi (2022) who reported that the classroom management, under the feminist view, needs the principles of respect and cooperation to be followed. creating a standard code of ethics for reasonable debates, confronting cases of prejudice/discrimination directly, and bringing social cohesion into the atmosphere. Moreover, the way of assessment is directed no longer simply from the input of information to the output of comprehension but also from the involvement of thought, participation, and self-reflection. This kind of pedagogy allows a tutor to have a complete picture of the student’s learning and to keep him educated with learning feedback that contributes to continuous growth.

Feminist paradigms also play the role of determining curriculum, methods of how the curriculum will be included in a classroom as well as how it will be assessed. In curriculum development as cited by Rockville (2009), different dimension of people not play the part and therefore does not allow the less glamorous in the past to come to the forefront. It occurs by flattening history and recasting it or, which has heretofore been seen as possible only in Euro/narcissistic/male terms. However, Saunders and Wong (2020) observed that learning styles move from repetitive memory to the teacher’s preference on democratic vocalizations, inquiry-learning, and solving instances. At this time, apart from scientific experimentation and technology, they are encouraged to raise questions, to test hypotheses, and to evaluate during the process. The points are further supported by Dwivedi (2022) who stated that according to the feminist view, the provisos of respect and cooperation have to be implemented in the classroom management, setting up standard ethical code for reasonable debates, coming face to face with the cases of prejudice/discrimination directly and offering social harmony into the ambiance. Additionally, the way of assessment is no longer directed in the single flow of input and output of such information as comprehension, but of such associated vectors as, thought, participation, self-reflection as well. Such a teaching methodology enable a tutor to get a round view of the learning process and ensure that he informs the student every now and then with feedback that can supports enhanced learning.

2.3 Gaps in Research Literature

While the existing literature presents detailed insights into gender inequalities in education sector, progressive educational philosophies and feminist pedagogies, there are still important notable gaps in knowledge which should be addressed, specifically about the emerging framework of Jineoloji and its potential applications in educational settings. A key example of this gap is that large number of the existing studies have focused on examining the implementation and adoption of Jineoloji principles in formal educational contexts, with large number of studies on Jineoloji emphasising on its theoretical foundations, critique of patriarchal systems, and its wider sociopolitical implications. Nonetheless, there is limited evidence-based studies which have explored the manner in which Jineoloji perspectives can be effectively translated into the practical strategies for curriculum development, educational structure, and instructional practices which focus on promoting gender equality and holistic student development.

Furthermore, evidence from the existing literature lacks a detailed analysis of the potential interactions and conflict between Jineoloji and other recognised critical and progressive educational theories and models. Even though some scholars have presented contradicting evidence about the Jineoloji and critical pedagogy or feminist pedagogies, there is need for comprehensive examination of key differences, similarities, as well as the complementarities in order to develop a detailed understanding on how these frameworks can be integrated or adapted within diverse educational contexts.

The conducted literature review further demonstrates that there is a gap in knowledge regarding the investigation of the contextual factors that may influence the implementation and effectiveness of Jineoloji in educational settings. Even though the conducted review established that Jineoloji emerged from a specific sociopolitical context, its transferability and applicability across different socioeconomic, cultural, educational settings still remain largely unexplored. Therefore, understanding the potential opportunities, challenges and adaptations required to integrate Jineoloji in the educational system is key for its effective adoption and implementation in order to promote gender equality. The perspectives of key stakeholders in the education sectors such as educators, policymakers, and communities about the implementation of Jineoloji has not been extensively researched and reported in the existing literature. Therefore, in-depth examination of potential resistance, concerns, and alternative perspectives is required to inform formulation of effective strategies for addressing such challenges as well as promoting realisation of a more inclusive and informed dialogue around the integration of Jineoloji in educational settings.

Table 1: The Review Matrix

Author(s) and Publication Year	Title and Journal	Purpose of the Study	Methodological Design	Results	Implications for Review	Limitations of the Study
Bridges and Pascoe (2014)	Hybrid masculinitie: New directions in the sociology of men and masculinities. Sociology compass,	In summary, it mainly aimed to analyze the phenomenon of “permutation masculinities, “which will help us create a common ground to understand better what is currently occurring in masculinity.	Re-examine research to view Jineoloji from the viewpoint of “men” and gender equality in Education.	What has become clear is the role of Jineoloji in Education in unraveling the contracted forms of masculinity and femininity. It has been referred to as ‘hybrid masculinities’. It is the ability of resisting stereotype narrowness of gender equality, allowing teachers to build classrooms where prejudice and patriarchies are pulled down to create space for a genuinely fair learning environment	The investigation focuses on men, including their masculinities, without straightly creating women’s perceptions.	It may be necessary to combine the Jineology implementation with investigations meant to ensure women are not discriminatory in cases of patriarchy.
Arcidiacono, Lovenheim and Zhu (2015)	Affirmative action in undergraduate education. Annu. Rev. Econ	The main aim was to evaluate both sides: the diversity and the student success rate in affirmative programs.	Illustrate the existing text articles on affirmative action in universities.	Mixed results brought on by the effect of affirmative action on the job market were observed. Some researchers found that diversity is effective in raising graduation rates of students, while other experts noted the impact of such variety on academic performance is rather negative. It was an essential approach to gender equality and a progressive educational setting.	Such studies on affirmative action indirectly connect to Jineoloji, the female branch of universal science, which helps women ask questions and know who they are. Jineoloji is designed to create an environment with gender equity and a way to intervene in assisting the marginalized modes of learning.	Studies that tend to view the issues from an economic perspective rarely analyze social and cultural agendas of gender equality within education systems
Cornwall and Rivas (2015)	From ‘gender equality and ‘women’s empowerment global justice: reclaiming a transformative agenda for gender and development. Third world quarterly	On the other hand, one should fight for a holistic gender justice strategy that stretches beyond women’s empowerment and gender equality advocacy.	Jineoloji as a gender analysis platform.	The course in Jineology defies the stereotypical gender roles imposed on people. It aims to question one socialized norm of only one hegemonic masculinity for an alternative, more inclusive gendered notion, promoting what is called “hybrid masculinities”. Jineoloji aims beyond “equality” and “empowerment”; it calls for restructuring power foundations for the more significant female cause at all levels to eliminate planetwide patriarchy.	Primarily, the analysis focuses on broader development issues and may not directly address specific educational contexts.	Including Jineoloji in curriculums would be more challenging than planting the theoretical model and expecting the social context to adjust; instead, its architectures should be forced to align with educational institutions’ existing power relations and traditions.
David (2015)	Women and gender equality in higher education? Education Sciences	On the other hand, one should fight for a holistic gender justice strategy that stretches beyond women’s empowerment and gender equality advocacy.	A Jineoloji-oriented analysis was conducted to uncover the under-representation of women in higher education institutions.	The course in Jineology defies the stereotypical gender roles imposed on people. It aims to question one socialized norm of only one hegemonic masculinity for an alternative, more inclusive gendered notion, promoting what is called “hybrid masculinities”. Jineoloji aims beyond “equality” and “empowerment”; it calls for restructuring power foundations for the more significant female cause at all levels to eliminate planetwide patriarchy.	The research design is solely focused on college education and may not apply to general elementary education .	Its tent would be adjusted to the particular educational stages to make Jineoloji suitable for everyone – from women who enrolled in primary school to those who graduated from secondary or higher.
Fraser, Osborne and Sibley (2015)	“We want you in the workplace, but only in a skirt!” Social dominance orientation, gender-based affirmative action and the moderating role of benevolent sexism. Sex Roles,	As our hypothesis, we will examine the interplay between High-SDO and benevolent sexism in predicting attitudes toward such interventions as affirmative action policies in favor of women.	Jineoloji workshops where students were involved in inventing a gender-equal curriculum together.	The Jineoloji in Education has a view of the reversal of traditional hierarchies that sometimes stem from the opposition towards those who strive for equality. The research indicates that individuals who value normality in groups and that power should be equally distributed oppose affirmative action. However, the positive attitudes towards women greatly influence such a stance. The Jineoloji can solve the mentioned central theme and create the possibility of equally trained women for themselves.	This research directs its spotlight to the working environment and has to be modified to account for the peculiar situation of schools.	First, Jineoloji should address the issue of patronization because it makes the recipients of this kind of (benevolent) sexism dependent on the will of the benefactor and gives the latter a false sense of superiority. Second, the main implication will be creating the kind of power relations between educators and students that produce bullying and teacher-student dependency. Finally, it will be hard to deal with the unconscious.
Jayachandran (2015)	The roots of gender inequality in developing countries. economics	The goal was to discover and describe the connection between the system of gender inequalities and work-family conflict in academia.	Do a gender role analysis of the Jineoloji learning system.	Jineoloji in Education offers a teacher on the gender-related health perspective that could also help narrow the health gap. Through equality in network structure and a holistic way of measuring health, Jineoloji may enable students to challenge these norms and accomplish more in relation to health outcomes.	To make educational programs successful, we should learn the fundamental reasons for the gender disparity.	It pays much attention to the economic factors, thus bringing the need for more academic effects to light.
Winchester and Browning (2015)	Gender equality in academia: A critical reflection. Journal of Higher Education Policy and Management,	It is targeted to conduct in-depth studies on the current scenario of gender equality in academic institutions.	Certain schools of thought would examine practical applications through internships, mainly focusing on hands-on learning and tearing down the patriarchy in workplaces.	The jineoloji is particularly vital in the area of Education because it gives knowledge and emphasizes some aspects like sexual and reproductive health, building healthy relationships and unity, promotion of gender equality, and a joyous life.	Remarkably, this movie shows the persistent battles of gender inequality in academia. Calls for institutional practices’ reflection and critique. It recommends advocating for the equality of genders in universities.	Where the UK higher education institutes are the primary attention point, – Research conducted under laboratory conditions may correlate differently than scenarios in different contexts. – Literature use is based on something other than fresh data collection.
Abrahamson and Sánchez-García (2016)	Learning is moving in new ways: The ecological dynamics of mathematics education. Journal of the Learning Sciences	To assess effective approaches for implementing gender-inclusive education systems and learning approaches in the education sector.	Use Ecosystem Dynamics Framework for qualitative analysis. The students were seen executing on a proportionality learning software through a motor control task.	The findings demonstrated that achieving gender equality and progressive Education requires adopting novel approaches that allow both genders to participate in educational policy development.	The silent approach to gender isn’t wholly missing, given that embodied interaction between students and learning via movement is adapted to make the environment inclusive and engaging for all genders.	This study doesn’t illustrate how these processes could be affected by gender role identity or societal stereotypes now.
Arcidiacono and Lovenheim (2016)	Affirmative action and the quality–fit trade-off. Journal of Economic Literature	The main aim was to evaluate both sides: the diversity and the student success rate in affirmative programs.	A case study approach was adopted to understand Jineoloji’s philosophy for implementing affirmative action in Education.	A partially true assertion is that average student quality may decline. However, this is outweighed by the more significant number of minorities in the student body. Safety in the locality of these areas can be compromised due to the spike in drug trafficking, sales, and use of these substances.	Affirmative action may increase the rate of access to higher education for the called minorities like women. Thus, it connects with Jineoloji target of education equality.	This study mainly focuses more on affirmative action and does not talk on gender equality.
Vanwesenbeeck et al. (2016)	Lessons learned from a decade implementing Comprehensive Sexuality Education in resource-poor settings: The World Starts with Me. Sex education	Study the reason behind the inequality of men and women in developing countries.	This study involves the use of a mixed method, which is the combination of surveys to explore changes and in-depth interviews to identify the experience of participants. From the standpoint of Jineoloji, the study shows why such programs could contribute to gender equality and a place for learning that supports all without discrimination.	Like Mies and Öcalan’s eco-feminist principles, Jineoloji strives to level the ground of disparity in women in Education by acknowledging women’s points of view on ecology and societal change. That’s working out more leveling educational settings.	Offers functional perspectives to guide the formation of educational programs in areas with scarce resources.	Emphasizes sex education just like another educational robot that doesn’t directly tackle other Jineoloji goals.
Vossoughi, Hooper and Escudé (2016)	Making through the lens of culture and power: Toward transformative visions for educational equity. Harvard educational review	They are mainly targeted to analyze why women are usually not seen in administrators’ positions at the highest level in higher Education.	Certain schools of thought would examine practical applications through internships, mainly focusing on hands-on learning and tearing down the patriarchy in workplaces.	Jineology, a Kurdish translation for “women’s science,” can be used in the education system to challenge the gendered narratives of tradition that have been promoted throughout history. Through this study and feminist writings, educators can create more ensuring curricula encouraging students regardless of gender. The dialogue with texts helps achieve the goal of Jineoloji to promote gender equilibrium in Education.	Focuses attention on the central role of cultural and power dimensions in educational reform initiatives.	The class has not touched Jineoloji directly but offers an appropriate conceptual platform for critical pedagogy.
Dubois-Shaik and Fusulier (2017)	Understanding gender inequality and the role of the work/family interface in contemporary academia: An introduction. European Educational Research Journal	The goal was to discover and describe the connection between the system of gender inequalities and work-family conflict in academia.	Jineoloji way of gender equity in Education.	Jineolojî, an epistemology grounded on feminist principles, points to the ruins of patriarchy. In an educational context, this means not adhering to the idea of dividing gender roles strictly into masculinity and femininity. The ability to approve the co-existence of different types of masculinities in Jineoloji is an attempt towards a broader understanding of the, hence expelling people from the suggested norms.	The research concentrates on the academic realm and probably will only apply to some other types of educational workplaces.	Jineoloji’s work-life balance model at schools should have conditions and resource restrictions determined by different school settings and offered as a modification.
Manfredi (2017)	Increasing gender diversity in senior roles in HE: Who fears positive action? Administrative Sciences	As our hypothesis, we will examine the interplay between High-SDO and benevolent sexism in predicting attitudes toward such interventions as affirmative action policies in favor of women.	Ethnography was well and equally accounted for in the discipline of this study	Jineology in Education may tear down the barriers in beliefs about the roles of men and women based on which they receive or do not receive healthcare, thereby giving everybody an equal and balanced approach to health education.	Gender inclusion in leadership roles can generate a favorable impact in educational settings.	Therefore, the article’s subject is intended for university and irrelevant to primary teaching.
Gupta et al. (2019)	Gender equality and gender norms: framing the opportunities for health. The Lancet,	It targeted to evaluate the gender equality post where Rojava, a Kurdish area in northern Syria, took place as a project.	Jineoloji’s lens empowers the subject of gender equality in Education through ethnographic study.	The Jineoloji in Education has a view of the reversal of traditional hierarchies that sometimes stem from the opposition towards those who strive for equality. The research indicates that individuals who value normality in groups and that power should be equally distributed oppose affirmative action. However, the positive attitudes towards women greatly influence such a stance. The Jineoloji can solve the mentioned central theme and create the possibility of equally trained women for themselves.	Gender equality in education has become imperative for promoting health and well-being.	Elsewhere in the book, women’s history or Jineology does not play a role or is not thought of in the field of education.
Heise et al. (2019)	Gender inequality and restrictive gender norms: framing the challenges to health. The Lancet,	The main goal was to reveal the obstacles that gender inequality and traditions imprisoning gender bring on the way to reaching good health.	Through Jineoloji, historical Education on gender equality can be developed.	Research may investigate the intertwined between Jineoloji and educational practices in Rojava as a tool for promoting equality amongst genders and an environment that favors intellectual expansion.	Compromising gender norms may lead to adverse health consequences. Jineolojja’s emphasis on bashing the traditional gender roles is possibly a good thing.	Although it provides senses of items like Referring to Gupta et al. (2019), our study does not explicitly deal with the Jineoloji in education.
Bragg et al. (2020)	‘More than a boy, girl, male, female’: exploring young people’s views on gender diversity within and beyond school contexts. In Trans Youth in Education	It mainly aimed to Study the influence of affirmative university action on Undergraduate Education in the USA.	The study will use qualitative research with a focus group discussion among the youth regarding Jineoloji.	The Jineoloji that comes with Education brings along an atmosphere for change, which is the basis of the teenager’s rejection of the rigid gender norms. This kind of Kurdish science, instead, has been known as “women’s science,” which destroys two-dimensional preoccupation with gender and builds the much-desired democratic learning environment where the conventional masculine and feminine roles can’t enclose students.	This research on young persons’ perspectives on the gender spectrum is like Jineoloji, which recognizes that genders are a spectrum. It underlines that it calls for all educational institutions to be more inclusive. Balancing economic growth and environmental sustainability is a fundamental component of sustainable development.	The briefing touches on a specific group, i.e., the youth, and spares the ideas from other students or teachers whose priorities may differ.
Schäfers (2021)	Feminism, gender, and power in Kurdish studies: An interview with Prof. Shahrzad Mojab. Kurdish Studies,	The main goal was to reveal the obstacles that gender inequality and traditions imprisoning gender bring on the way to reaching good health.	Jineoloji’s lens guided a Kurdish scholar’s interviews investigating gender parity in Education.	Jineoloji in Education establishes a system for equitable gender relations and nurtures school equality. It is based on the Sun, Moon, and Earth principles, corresponding to decentralized equality, ecology, and matriarchal wisdom. It leads to an educative system that supports both genders and brings social justice to relevance.	Reveals the Jineoloji development from the angle of Kurdish feminists.	To promote the spread of the Jineoloji idea, video is essential, and a humanized conversation about how it is applied in education is also suggested.
Guler (2022)	Women in Rojava: A project of gender-equal society. The reality of Politics. Estimates-Comments-Forecasts,	One of the main goals of this paper is to analyze the progress that has been achieved and gender equality in higher Education.	A case study methodological design was applied to understand the concept of Jineoloji philosophy as an approach for promoting gender equality, not only in the education sector but also in the society.	Women studying jineolojia education promote anti-patriarchal neutralizing of gender roles. Developing knowledge of masculinities that go beyond compulsion can help create an equitable learning environment where gender roles no longer limit women’s education progress.	Jineolojy is a foundation for an approach to education that destroys patriarchal power and advocates for gender equality.	Narrowing in on the situation in Rojava may hinder the case’s applicability.
Piccardi (2022)	Jin-jiyan-azadi. Matristic culture and Democratic Confederalism in Rojava. Sustainability Science	It targeted to evaluate the gender equality post where Rojava, a Kurdish area in northern Syria, took place as a project.	Ethnography and sociology are not equally-accounted disciplines in educational settings.	Jineolojia, in Education, can help understand statistical data that show, such as the rule of thumb, the reasons for gender inequality. With this background knowledge, policymakers and development organizations can develop educational programs to promote equality in developing countries.	Jineoloji proposes a way to educate about gender equality, participatory democracy, and ecological sustainability as the most critical issues.	It talks about the key principles of the Jineoloji and leaves educators with difficulty finding a way out.
Piccardi and Barca (2022)	The challenges of a Kurdish ecofeminist perspective: Maria Mies, Abdullah Öcalan, and the Praxis of Jineolojî. Capitalism Nature Socialism	They are targeted to look into how gender inequality and gender rejection influence people’s well-being and health.	This methodology is based on Jineology, which is a feminist approach to learning. Analyzing social structures (macro-level) and lived experiences points out gender-based inequalities and introduces ways for a more just and progressive education system.	This study aligns with the Jineoloji principle, aiming at women and education inequality. Once the university policies, culture, and unconscious attitudes are analyzed, the study can detect the problems women encounter in leadership and further recommend ways to implement more equal and progressive learning conditions.	Demonstrates the significance of incorporating gender and climate in education.	Humbles itself to analyze the philosophical bases of Jineoloji and apply the latter to the former.
Açık et al. (2023)	Contextualizing Kurdish gender studies: Decolonial feminist knowledge production and the genesis of the Kurdish Gender Studies Network. Kurdish Studies Journal	The reason was to discuss the emergence of the Kurdish feminist movement inside the more general framework of decolonizing feminism.	A qualitative historical case study was adopted to explore the efficacy of Jineoloji in Education. It reviewed historical cases using documents and interviews to identify primary people.	It explored the emergence and diffusion of the Kurdish Gender Studies Network, focusing on how it has contributed to the creation of knowledge in which feminism is not controlled by Western hegemony.	The research into decolonial feminine knowledge production that aligns with Jineoloji’s goal to tear down patriarchal frameworks is very much what follows. Demonstrating the role of education to be a tissue of marginalized voices is to be included in education. Vocabulary check: Highlight – emphasize, demonstrate.	One of the main objectives of the research is to investigate a specific cultural environment (people of Kurdish origin) which may only be universally accepted in some educational institutions.

2.4 Chapter Summary

The chapter has critically review existing literature about Jineoloji in the education sector. Precisely, this chapter has presented detailed analysis of the application of Jineoloji philosophy in different perspectives within the educational sector. The first area reviewed in this chapter is gender equality in education including both current perspectives and challenges, with the analysis showing that there is limited description of Jineoloji philosophy to understand gender equality in the educational sector. Furthermore, this chapter reviewed literature in areas such as role of Jineoloji in the educational practice and transformation, principles and practices of progressive educational settings, intersectionality, inclusivity and diversity in education, pedagogical practices and curriculum development, critical reflection on patriarchal norms in the education setting, and feminist pedagogies in the contemporary educational setting. The next chapter provides detailed description of the theoretical frameworks to be used in this study in order to understand application of Jineoloji in the educational practice as well as the methodological approaches adopted.