Example of Chapter Four in a Thesis

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

Chapter 4: Presentation, Analysis and Interpretation of Data

4.0 Introduction

The primary purpose of this chapter is to provide a detailed presentation of results reported from the thematic analysis of evidence from all the studies included in this systematic literature review. The data analysis process presents these results regarding themes and subthemes. This chapter explains how the reported results address this thesis’s objectives about applying Jineoloji principles in the education section. After that, the chapter provides a comprehensive interpretation of these results to address research objectives and answer the research questions of this thesis. Therefore, a vital purpose of this chapter would be to determine if all the research objectives were appropriately addressed.

4.1 Research Question 1

The first research question for this study was: how do traditional approaches to education provide the platform for the growth of gender disparities? Therefore, the first theme in this analysis, feminist critique of traditional educational models and patriarchal structures, provided in-depth evidence that answers this research question. The first theme generated from the conducted thematic analysis emphasised on Jineoloji’s critique of existing educational systems and their perpetuation of patriarchal norms, gender stereotypes, and power imbalances. Furthermore, this theme presented evidence from the selected studies on how the traditional educational models have historically marginalised women’s perspectives and experiences, and how Jineoloji offers a radical alternative by challenging these entrenched structures. Precisely, this theme included three subthemes which focused on critiquing the various manifestations of patriarchal norms, biases, and power structures that have historically shaped traditional educational models. The subthemes also highlight the need to centre women’s knowledge, experiences, and perspectives as a means of challenging and transforming these entrenched systems towards greater gender equality and inclusivity.

4.1.1 Feminist Critique of Traditional Educational Models and Patriarchal Structures

4.1.1.1 Gender Bias and Stereotypes in Educational Content and Practices

Gender bias is a significant problem in the contemporary education sector. The first is the inequitable nature of the use of gender-biased instructional resources and curricula for Jineoloji in education. Based on the findings of Bragg et al. (2020), textbooks portray men as the central actors who admired and made all the historical discoveries and inventions, while women are mostly given occasional roles. It is a story where the two sexes are involved in a discourse that presents the ‘active’ phenomenon as masculine and even the softer materials as feminine. The evidence presented by Abrahamson and Sánchez-García (2016) indicates that the problem can be maths assignments such as boys buying baseball cards or cakes made by girls in games, thus supporting traditional gender roles in apparently neutral exercises. It not only exaggerates women’s role in history but also affects girls’ science aspiration- to learn these “masculine” subjects. According to Bragg et al. (2020), In addition to introducing open classes, secret curricula that are shaped and modelled by classrooms within norms and expectations also continue to promote unfairness between men and women. The teachers can have just one of the ways to give the subconscious preference to boys in class discussions or sharply change from praise for girls for being neat and quiet to being loud for the boys the other way. There might be stricter disciplinary actions for girls who question or do not conform to the principles considered typical for femininity and, as a result, provide more support to these stereotypes.

Jineoloji assumes the role of recognising and challenging gender-traditional norms and gender-curricula environments. Therefore, we must diligently strive to have the curriculum consist of multi-cultural and gender-parallel topics that depict women’s efforts worldwide. In line with the findings of Dubois-Shaik and Fusulier (2017), teachers should be trained to locate and demolish their biases, unintentionally and unconsciously, which is the main problem of girls having the same opportunities as boys. Providing a secure platform to open up new discussions regarding gender identity and dispelling the notion of existing stereotypes is critical. The Jineoloji principle strives to incorporate women’s intellectual and experiential aspects in training. Thus, according to Piccardi and Barca (2022), mentioning indigenous traditional knowledge of women, which has more than one generation, or even showing up for works by feminine writers and artists is necessary. Bragg et al. (2020) reports indicated that the girls would receive a holistic education and feel empowered as they will be convinced that their input and experiences have value. Jineoloji in education goes beyond the traditional classrooms and is the only education system not confined to strict theoretical frameworks. Instead, it involves a holistic approach, including high-level learning interaction with reality. It touches on community-oriented endeavours that seek to solve local problems, bringing collaboration and critical thinking skills into play while defeating the traditional gender stereotypes within the community.

4.1.1.2 Patriarchal Power Dynamics and Hierarchies in Educational Institutions

Upon their enrolment, schools and higher educational institutions, although primary and universities, further society’s hierarchies and underlying reasons for gender discrepancies. Such subthemes reveal the dynamic of powers by referring to education settings, which call for establishing a system change towards greater equality. Surveys such as that conducted by David (2015) have shown that very noticeably, one is the domination of patriarchal leadership as well as the males in other decision-making structures of education. A study conducted by Winchester and Browning (2015) showed that what is changing is that men occupy leadership positions at all levels, not only principals and deans but also university presidents and governing boards. The women’s leadership stake has been a concern because many male leaders formulate policy and practice without fully considering the needs of women and girls. By this, a male-dominated school board may be less likely to support girls’ sports programs with funding and enact policies relevant to the period crises. Added to this is also a key challenge in education, as discussed by Dubois-Shaik and Fusulier (2017), which involves a noticeable gender power imbalance in the educational administration and the governance of schooling. Even in those cases when female leaders are present, they are often found in only specific departments, such as primary school education, while the top spots in higher education, particularly in technical sciences, are almost exclusively filled by men. This prevalent inequality of leadership roles implies that some education fields are naturally suited for men, restricting opportunities for women in the same fields.

The effects of the gender diversity shown among these leadership positions are not the only thing we should be aware of. Based on the findings of Gupta et al. (2019), traditionally, the educational resources and opportunities available to women are favourably allocated towards men, as Masculine industries would receive more support and recognition. The evidence presented by Bridges and Pascoe (2014) based onJineoloji in education indicated that schools might direct more funds to the sports clubs of boys or preferentially to science, technology, engineering, and math programs, which are usually viewed as male-dominated. In contrast, according to Bragg et al. (2020), they spend less funding on clubs for arts and humanities, which are typically regarded as feminine. Such unequal distribution of resources makes girls less competitive in the educational environment. Hence, the perception gets strengthened that they are not interested in academic activities or are not good at this.

What worries me most is that women are mostly not included in school policymaking when their statements and opinions are excluded from giving way to the males. Based on the findings of Cornwall and Rivas (2015), the need for more female leaders in these decision-making positions reveals that their views and concerns are less likely to be heard; this could result in an incomplete implementation of policies related to women’s empowerment. With reference to the research conducted by Dubois-Shaik and Fusulier (2017) concerning Jineoloji in Education, such can be the consequence of women prevailing throughout policies. One of them can be to make female students feel discriminated against via the strict dress codes, while on the other side, it can be the absence of childcare services access for female staff. Challenging the long-established prevailing patriarchal power dynamics within academic institutions involves several directions that must be finely tuned and examined. These findings corroborate those of Winchester and Browning (2015), who reported that functional gender equality at top management is a significant factor to highlight. Such an approach can be undertaken by creating specific mentorship programs and unbiased training and introducing gender quotas for female representations in executive positions.

On the other hand, Dubois-Shaik and Fusulier (2017) reported that creating inclusive structures that promote diversity in educational governance structures is also necessary for Jineoloji in education. It gathers the attention of more diverse people’s voices to be heard and appropriately rewarded within decision-making processes. In addition, a fundamental investigation of allocating practices of educational infrastructure at the institutions is crucial. Funds should be handled impartially between the disciplines and programs, allocating scholars equally, irrespective of their tendencies. Otherwise, invaluable spaces for women’s voices and ideas to be supported and appreciated must be cultivated. Additionally, this can entail setting up women’s campus forums and proactively inviting female students, teachers, and administration to give feedback in gender-related policy decision-making processes.

4.1.1.3 Epistemological Critique on Women’s Knowledge and Experiences

One of the main aspects of this criticism is exploring androcentric knowledge creation and verification methods. Interestingly, according to Winchester and Browning (2015), the academic disciplines were initially made up of men’s research and theoretical insights, even though women have also made unique contributions. A recent study conducted by Winchester and Browning (2015) indicated that in thinking of the scientific area where Rosalind Franklin (an English molecular biologist and physicist) and Barbara McClintock (a prominent American botanist and geneticist) had their monumental discoveries that were initially ignored or even their findings were attributed to male colleagues like James Watson and Francis Crick. Dubois-Shaik and Fusulier (2017) reported that academic journals and peer reviews, which are literature sources, can be subjective, which brings a trend that men’s perspectives can dominate research. For illustration, studies of female health cases need to be recognised and funded using the same measures as studies focusing on men’s health.

The false notions of science and its methods of creation and discovery are also critiqued, and women’s involvement is termed inferior. Piccardi and Barca (2022) reported that indigenous societies and communities, predominately composed of female leaders, inherently constitute a wealth of knowledge that passes farm sustainability combined with traditional medication, social structure, and conventions. However, according to Dubois-Shaik and Fusulier (2017), these knowledge systems, even if of “popular origin,” may be tagged “pseudo” or written off to the female scholars who, according to their male counterparts, are the lesser objects of knowledge. Such discounting involves not only destroying the voices of women but also banning society from hearing their valuable contributions and fresh ideas (David, 2015). To illustrate, indigenous women’s knowledge concerning ecology may provide the mechanisms needed for the safe keeping of ecologically sustainable natural resources, which Western scientific ways of thinking reject since they rely on other perspectives.

Equally important, already leading in limiting women’s point of view and what women went through is also a missing point. Recent research conducted by Bragg (2020) showed that most curricular programs in different fields still need to depict women’s stories tangibly, perpetuating a historical narrative that usually focuses on the accomplishments of men and passes over or neglects recognition of women who have helped in the growth of society. Gupta et al. (2019) also reported that the male body becomes the default standard whenever science textbooks discuss specific biological or societal facts typically observed in the opposite sex. It is, besides the fact that it reinforces gender stereotypes, not of much help as it also fails to provide girls with role models and storylines they might be able to identify with. Imagine the effect on young women if they read about the possibly unknown contributions earlier women specialists like Emmy Noether provided or about women’s significant contribution to the US Civil Rights drive.

The Female Logic of Jineoloji in Education challenges the power of masculine epistemologies and calls for a more global, liberal attitude to productive knowledge and education. Based on the findings from Piccardi and Barca (2022), acknowledging women’s knowledge as valid and correcting the mistaken curriculum at all levels also includes the creation of teaching environments that esteem and value women’s experience. According to Abrahamson and Sánchez-García (2016), learning becomes interactive when individuals arise from all angles, backgrounds, and perspectives. According to Jineoloji in Education, a feminine method and technique of teaching, which considers women’s knowledge and experiences, gives rise to critical thinking of all learners, be they men or women (Piccardi and Barca, 2022). This way of doing things is the source of energy that shoots out at the existing power structures and inequalities. Women’s power does not just mean something; it shapes a just and equitable society where all voices are respected and equal.

4.2 Research Question 2

The second research question was: what are the fundamental principles of Jineoloji, and how are these ideas relevant to education, specifically in the advanced educational methods? Precisely, the second theme developed from the conducted analysis, Jineoloji principles and practices in curriculum development and pedagogy, provided detailed evidence that was used to comprehensively answer this research question. The second theme reported in this analysis was based on the core principles and practices of Jineoloji and how they can be applied to curriculum development and instructional approaches in educational settings. The theme further presented evidence about the strategies for integrating gender-inclusive content, fostering critical thinking about gender norms, and promoting equitable participation and leadership opportunities for all genders. Precisely, this theme had three subthemes which emphasised on translating Jineoloji’s principles into tangible curricular and pedagogical practices that challenge patriarchal norms, promote gender inclusivity, and empower students to critically engage with gender issues. The subthemes encompass content development, instructional approaches, and the creation of equitable and supportive learning environments that align with Jineoloji’s vision of gender equality and progressive education.

4.2.1 Jineoloji Principles and Practices in Curriculum Development and Pedagogy

4.2.1.1 Gender-Inclusive and Transformative Curriculum Design

The subtheme emphasises the importance of promoting gender equality in the education system by integrating the core principles of Jineoloji into it. The evidence presented by David (2015) indicated that this is the purpose of gender-sensitive curriculum development, which elaborates Jineoloji’s principles and ideas about what should be included in the student’s curriculum. It is about shifting the focus from a curriculum that is gender and Western mainstream culture-biased to (androcentric, Eurocentric biases) and creating a curriculum that looks at the facts and the achievements of women and all the other genders across the significant subjects. A study by Vossoughi et al. (2016) showed that Jineoloji, a Kurdish philosophy that centres on women’s liberation and knowledge, provides necessary insights to trace this endeavour to an agreeable perspective. We can do so by accepting and rejecting the assumption that men’s experiences are ultimate but one of the many secondary versions. According to Gupta et al. (2019), this implies the need to give women’s histories in subjects that women were not included in, like science and math. An example could be introducing female mathematicians like Hypatia or Katherine Johnson next to their male colleagues so students will know their gender is not an obstacle in their work.

One of several forms of integration is situational. Interconnecting different subjects can help students develop a clear course that highlights the connection of gender-related issues. For instance, as highlighted by Vossoughi et al. (2016), a science education containing the theme of a healthy relationship should be coupled with a literature lesson set to classify attributes of a healthy relationship. It contributes to the fact that gender equality should be the priority even in the private and social life where women are largely represented. Vossoughi et al. (2016) highlighted that teaching women in the educational environment should also include the selection of an appropriate learning environment. Jineoloji in education, on the other hand, will also promote the security and maintenance of these free zones where all can learn and participate without fear or pressure. The consequence is masterminding dialogues where each voice is acknowledged. It, in turn, means that the attitude of the teachers towards class rules and their preferred gender norms, among other things, also need to be taken into account. Gupta et al. (2019) also reported that this is the final objective of a gender-inclusive curriculum plan to empower students. Giving them information not only allows them to think of ways to resist gender inequality consciously, but they can also become campaigners for a fairer and more just world. It presents the perspective of Jineoloji and progressive Education, in which Education is an instrument through which liberation and social transformation are possible.

4.2.1.2 Critical Pedagogies and Instructional Strategies for Gender Consciousness

The primary purpose of Jineoloji-based education is to form critical thought and diverse opinions on gender. It is not only about learning the facts regarding gender equality but rather about the influence and significance of these facts on the larger conversation about gender equality. Gupta et al. (2019) highlighted that as opposed to a mere space where students would analyse norms, power dynamics between genders, and the consequences of these dynamics on society, it intends to provide a space for students to question the extant norms and investigate the power dynamics between genders. Reports from David (2015) indicated that it is possible to reach such a goal by holding dialogues that go beyond generalised, unsubstantial views, having debates, and analysing what media portrays in terms of gender roles. We enable students to deconstruct beliefs by instructing them to test out assumptions and ask questions as a result. Therefore, they are making the assumptions their active agents and gain the ability to stop harmful stereotypes.

Jineoloji in education gives practical methods and application examples to create an environment within gender education where everybody can participate and learn by experience. However, according to the study by Abrahamson and Sánchez-García (2016), guided learning as offered by constructivism significantly differs from typical teacher-centred approaches. In contrast, Vossoughi et al. (2016) reported that Jineoloji in Education encourages students to engage in activities such as simulations, role-playing, and traditional learning approaches in which students gain relevant skills by exploring gender issues in a safe environment and away from actual experiences. To illustrate this point, one could ask the students to undertake a project that may either expose a specific sexism-rooted stereotype or engage them in a debate that reveals the different sides of a gender-based controversy (Jayachandran, 2015). Besides being the key to critical thinking, team playing helps students improve their communication, collaboration, and problem-solving skills.

Scholars reported that narrative, storytelling, and arts-based approaches open new instruments for understanding the gendered experiences and growing sensitivity among the entire population. The evidence presented by Vossoughi et al. (2016) indicated that students learn how others experience gender through personal narratives, mythologies, and artworks that explore gender themes and understand the historical factors that shaped how humans perceive gender. For instance, students can analyse a story with a powerful female protagonist, write their own stories that depict gender inequality successfully or create art to reflect equality. According to a study by David (2015), these approaches help students explore and express the issues of femininity and masculinity on the inner dimension, thus providing them with knowledge about themselves and social relations from different angles. The evidence presented by Vossoughi et al. (2016) indicated that Jineoloji in Education teaches students to take responsibility for their learning process. It can be provided through student-centred questions and workshops connected to gender issues. Students are to be granted liberty of choice to revolutionise a gender issue they are passionate about, complete the research together, and with the results of this effort come the project of generating awareness and inspiring change. It is bound to extend their knowledge and efficiency in research, critical thinking, and problem-solving. Also, students who start their projects can generate a feeling of agency and mission that will, in turn, make them effortless community change makers. Thus, by implementing this gender-oriented knowledge in their pedagogy and instructional strategies, educators will help create a classroom atmosphere that works for equal representation and gender perception. Therefore, this approach creates a process of critical thinking that requires a student to re-evaluate the status quo from a gender perspective and advocate to improve the social system. While the articles offered are excellent sources of information, the list can also guide instructors who would like to learn more about incorporating the Jineoloji principles into their curriculum.

4.2.1.3 Equitable and Empowering Learning Environments

Jineoloji can revolutionise the education system by fostering an equitable and empowering environment that creates a safe and happy space where all students can blossom and grow to their full potential. Such initiative should include an active push for more girls to participate in class, show up as leaders, and consequently be involved in selecting better policies. A survey conducted by Winchester and Browning (2015) indicated that classroom experiences at an earlier time did not provide girls with the chance to communicate with everyone equally as their male peers. Abrahamson and Sánchez-García (2016) further highlighted that teacher can avoid this talk of the ‘privileged elite’ in class through their activities, which allow all students to be facilitators of these discussions. Examples include designing group work, where group members exchange prominent positions and ask for a colleague’s thoughts on the issue before responding. According to David (2015), gender equality should be fundamental in education. The initial movement to reach this objective creates a drop where all voices are expressed.

Jineoloji in education awakens the one that goes deeper than just equality and assumes struggles against gender-based issues, including harassment, discrimination, and stereotyping within educational spaces, to lead the fight. According to Vanwesenbeeck et al. (2016), implementing such guidelines includes setting severe bullying requirements and providing channels to allow students victimised to report such incidents. David (2015) further noted that teachers play the leading role in giving examples of respectful behaviour, and they can even step in and present arguments against prejudice or racism. As per Gupta et al. (2019), gender inequality and stereotypes that limit men and women from leading entire and active lives lead to negative consequences. Educational institutes should act as safe harbours for students constantly facing such toxicity outside.

Today, applying Jineoloji in learning institutions should be big enough not to confuse students with different gender identities. They check and ask for the type of names and pronouns they can use and provide the right ways. Schools will be able to create a place where these students can meet and talk safely on campus life. Thus, thanks to the launch of Gay-Straight Alliances (GSAs) or other student-run groups (Vossoughi et al., 2016). Gupta et al. (2019) emphasised the significant problem of an inclusive educational system. Creating a space for everyone to embrace school activities to develop a booming learning trend is separate from why we cannot include students.

The womanhood approach plays a significant role in this instant life span by lending its great space for establishing mentorship and various programs for women who lack the necessary support they need. The evidence presented by Gupta et al. (2019) indicated that approaches could include building mentorship programs where the student is paired with adult role models of the same gender background or opening the door for advice from school workers, counsellors, and psychiatrists. The research by Arcidiacono et al. (2015) describes how the affirmative action case study improved the status of education, earnings, and work life. Abrahamson and Sánchez-García (2016) expanded on that possibility, noting that if students take this idea in their school examination, they will serve well. The role of teachers could become more supportive where they assist through mentorship, and their resources being targeted well can be a way to grow the students originating from those communities.

Jineoloji is a scientific movement that can create a platform for developing gender equality and justice. In practice, one can attract gender-equal activities, expose bias, increase inclusivity, and offer targeted assistance, sorting out the atmosphere wherein every student is safe, acknowledged, and stimulated to accomplish the best within them. Abrahamson and Sánchez-García (2016) reported that this, in turn, requires a continuing commitment from those responsible for education and the entire community. Undeniably, Abrahamson and Sánchez-García (2016) further reported that the investment needed to develop a just environment is of great value. The positive outcome encompasses distant elements from the classroom, but this also teaches a societal tendency towards fairness and justice. The main objective of Jineoloji in Education is to emphasise that it is not the same to take everyone in the same way, but this creates an environment where the student’s strengths and weaknesses are known and celebrated. This approach reduces to a principle that ensures everyone grows and showcases their potential to the world.

4.3 Research Question 3

The third research question was: how can innovative approaches be designed to further enhance gender equity in education? This research question was comprehensively assessed using results generated from the conducted analysis and presented in the third theme of this thesis. Precisely, the third theme reported from the conducted analysis was based on evidence about the intersections between Jineoloji, decolonial thought, and intersectional feminism, and how these perspectives can inform a more inclusive and transformative educational approach. The theme further examined how Jineoloji challenges not only patriarchal structures but also colonial legacies, racism, and other forms of oppression within education systems. Three subthemes were included in this theme, and they focused on integrating intersectional and decolonial perspectives into Jineoloji-informed educational approaches. They further explored the intersections of gender with other axes of identity and oppression, challenge Eurocentric epistemologies, and promote transformative pedagogies that address systemic inequalities and colonial legacies within education systems. By embracing these perspectives, Jineoloji-informed education can strive for a more holistic and inclusive approach to promoting gender equality and social justice.

4.3.1 Intersectionality and Decolonial Perspectives in Jineoloji-Informed Education

4.3.1.1 Knowledge Production and Validation Processes

Overcoming eurocentrism and the Western epistemological monopoly in education curricula entails a deconstruction of the dominant Jineoloji in education discourses and epistemologies, which have increasingly seeped into and taken root in the Western knowledge paradigm. Vanwesenbeeck et al. (2016) made suggestions that the process entails the deconstruction of Eurocentric assumptions by recognizing the multiple and epistemologies. Essentially teachers are mandated to critically examine the practical strategies that is coming out in the curriculum delivery content. Approaches to teaching and learning as well as practical strategies of assessment are an essential way of analyzing the imperialism of euro-centeredness in the education systems. Arcidiacono et al. (2015) highlight that the diversification curriculum consists of nine methods of the western world, and includes indigenous knowledge in it, which helps marginalised students learn in education. Education needs hegemonic arrangement such that the students get a better view of the world. As bridged with the guidelines of the Bridges and Pascoe (2014) that share the opinion that understanding and accepting the cultural diversity and acknowledging the authority of particular delineated cultures in the course of knowledge and working for the eradication of western hegemonic system of education in curriculum, would have the straight forward approach of decolonising the education practices in the western region. Therefore the difficult euro-centric education curriculum is vital in developing an advantageous learning environment that enables students to involve in indispensable education complex of the International system.

Centring marginalised epistemologists in genius knowledge systems and subaltern perspectives entails valuing suppressed dominant power structures. The approach acknowledges the existing knowledge that Western academic institutions produce, but it also introduces the diverse cultural context with the lived experiences. The divergent evidence presented by Piccardi (2022) reveals that educators can amplify their voices by centring on marginalised epistemology, addressing essential education structures that were initially silent from traditional education, and incorporating alternative ways of understanding the world into educational practices. Indigenous knowledge systems provide valuable insights into sustainable living and environmental stewardship with community resilience (Vanwesenbeeck et al., 2016). Similarly, Guler (2022) asserts that subaltern perspectives critically reflect marginalised groups’ experiences and the dominant challenges in promoting social justice. Incorporating the perspective into the educational curriculum through pedagogical approaches helps educators foster an inclusive and empowered project that promotes the holistic understanding of the knowledge in the truth. The centring of marginalised epistemology is an academic matter that focuses on diversity, and it is also ethical because it plays a significant role in colonising knowledge production and validation processes within the education system.

Exploring the intersection between feminist and decolonial knowledge production involves effectively examining both perspectives, including the challenge of dominant paradigms and the power structures in the academic curriculum. Schäfers (2021) alludes that feminist critics highlight the gendered dynamic inherent in knowledge production by pointing out the patriarchal norms that shape the knowledge validity and voices of the suppressed persons in the community. The colonial critics focus on the legacy of colonialism and its ongoing impact on the knowledge system but effectively on the need of the centre Eurocentric epistemologist and amplified the marginalised voices. Unlike Fraser, Osborne, and Sibley’s (2015) study, feminists and colonial critics reveal the interconnectedness of systems and operations in how knowledge production perpetuates the power hierarchy. For instance, both perspectives interrogate how colonialism and patriarchy intersect the marginalised women of colour group and the indigenous women where their knowledge is relegated to the current curriculum. Scholars ‘ practical examination of this interception covers the complex approaches in which race, gender, class, and other identity elements shape the knowledge production process and its outcome. The feminist colonial critics provide complementary insights on the representation of politics and voice within the academic sector. They highlight the importance of diversification by centring marginalised voices in creating money-inclusive and equitable knowledge systems. However, Açık et al. (2023) assert assert that by engaging with both critics, scholars can understand how power operates in the academic area towards colonising the feminist-informed properties of knowledge production. The exploration provides transformative ways and research practices that challenge dominant narratives and promote justice within education and beyond.

4.3.1.2 Intersectional Approaches to Gender and Identity in Educational Contexts

Examining the gender intersections with race, class, ethnicity, and sexuality involves recognising the complex interplay between several axes of identity and the approach that shapes individual experiences and opportunities in various social contexts. Bridges et al. (2020) demonstrate that intersectionality is a concept developed by highlighting the interconnectedness of the social categories and the unique forms of discrimination and privileges that emerge at their intersections. Fraser et al. (2015) illustrate that gender intersects with ethnicity and race by influencing individuals’ experiences of discrimination and marginalisation. Women of a different colour face compounded terms of operations through racism and sexism. Similarly, the class intersects with gender, like the social economic status mitigates the effect of gender-based inequalities (Vanwesenbeeck et al., 2016). Working-class women face more barriers to accessing resources and opportunities than their wealthier counterparts.

Moreover, sexuality intersects with gender by shaping individuals’ experiences of marginalisation and discrimination according to their sexual orientation. Lgbtq individuals and transgender face high levels of stigma and violence through the interception and gender identity based on their sexual orientation. Evidence presented by Gupta et al. (2019), disability intersects with gender, as disabled individuals, particularly women, face unique challenges related to accessibility and healthcare. In line with the findings of Bragg et al. (2020), the marginalised population experiences discrimination according to the agenda and the disability status, which increases the intersecting form of marginalisation experiences. Therefore, the interactive approach produces unique experiences and vulnerabilities that cannot be fully understood by examination of each identity isolation.

Furthermore, the multiple intersections of different identities can exacerbate existing inequalities and challenges to social mobility. As reported by Manfredi (2017), indigenous women may experience high levels of violence and systematic injustice due to the intersecting effects of colonialism, economic exploitation and patriarchy. Similarly, individuals with disabilities who belong to a privileged or ethnic minority group face compounded forms of discrimination in accessing healthcare employment opportunities and education education. Schäfers (2021) confirmed that intersecting forms of operation affect the individual’s access to resources, social capital and opportunities. For example, immigrant women who are also low anus versus language barrier employment discrimination and limited access to affordable health care services. Addressing their impact on intersecting forms of operation requires a robust approach to changing the community and understanding every initiative. The approach involves focusing on the voices and perspectives of marginalised communities in the decision-making processes by implementing effective policies and programs that address the intercepting systems of oppression. Arcidiacono et al. (2015) findings demonstrate that policymakers and educators must work collaboratively to dismantle the intersecting form of operation and create more inclusive and just societies. This requires challenging structural inequalities by amplifying marginalised voices and promoting intersectional approaches to social change that recognise the interconnectedness of systems of power and privilege.

Promoting intersectional consciousness and sensitivity in instructional practices is critical for creating an inclusive learning environment that organises us and honours students’ diverse identities and experiences. Guler (2022) asserts that intersectionality theory explains the role of interconnectedness in various social categories like gender rest, class, and sexuality and their ability to understand the importance of understanding how these intersecting identities shape individual experiences. Similarly, Heise et al. (2019) explain that educators promote intersectional consciousness in instructional practices by incorporating diverse perspectives and experiences into the curriculum. Bridges and Pascoe (2014) assert that promoting an intersectional approach involves the practical selection of reading guest studies and examples that reflect the intersecting identities among the students and highlight the important ways social structures and power dynamics affect different individual groups. In instructional practices, we can integrate intersectionality and sensitivity into teaching methodologies but adopt participatory and collaborative learning and approaches.

They foster a learning environment and bracing diverse identities and experiences to promote inclusivity and equating education. Manfredi (2017) asserts that educators play a significant role in creating a classroom culture where all students feel valued, respected, and empowered to express their different identities and perspectives. Gupta et al. (2019) illustrate that an effective way of fostering a learning environment is by incorporating culturally responsive teaching practices that acknowledge and firm students’ diverse backgrounds and experiences. Piccardi (2022) is in line with the findings because embracing diversity involves the integration of culturally relevant content literature and examples into the curriculum that reflect the lived realities of students and cultural impacts best on the necessity and linguistic backgrounds. Effective validation of cultural identities and experiences can help educators create a practical learning experience that is more meaningful and engages all learners effectively.

4.3.1.3 Decolonial and Anti-Racist Pedagogies for Transformative Education

Challenging colonial legacies and racist ideologies embedded in an indication system is critical in creating an equitable and inclusive learning environment. Educational institutions have struggled to serve as the primary vehicles for disseminating and perpetuating colonial ideologies. Addressing this issue requires educators and policymakers to develop practical approaches in which colonialism and racism are shaped in the education systems and dismantle the structures of operation (Piccardi, 2022). A practical approach to address the challenge of colonial legacies and racist ideologies in Education is by decolonising the curriculum. One way of challenging colonial legacies and racist ideologies in the education structure is through decolonising the curriculum by initiating better approaches to accommodating everyone’s ideas in the education system (Fraser et al., 2015). This involves revising educational content that includes diverse perspectives and histories and focusing on the contributions that have been historically marginalised for years. They focus on the indigenous knowledge system by avoiding Western knowledge of Education (Heise et al., 2019). Educators can challenge colonial legacies by empowering educational institutions and integrating existing policies and practices in the education sector. Advocating for policies that promote equity, diversity, and inclusion in the education setup is essential in creating a more just and equitable education system. Similarly, Vanwesenbeeck et al. (2016) confirm that confronting colonial legacies and racist ideas requires educators to actively address biases and stereotypes in the teaching setup. Educators need to be vigilant in recognising and challenging harmful stereotypes that perpetuate ratio hierarchies and enforce oppression.

Fostering colonial consciousness among the students will encourage them to integrate major narratives and representations where the dedicators empower the students to become change agents in the communities. Schäfers (2021) findings demonstrate that educators can challenge colonial legacies and racial ideologies by promoting multiculturalism and anti-race pedagogies. Therefore, challenging the colonial legacies and dresses in the education system requires a robust effort from all the stakeholders and policymakers. The partisan approach, again, as the colonial educational practices, needs the institution to work creatively towards making a more inclusive socially and equitable learning environment for all the students.

Incorporating decolonial and anti-resist perspectives in the Education curriculum content requires effective integration of changes in the teaching methodologies. The approach involves critically examining the existing curriculums to identify and address colonial biases on the Eurocentric framework and racist ideas embedded in the Education materials (Fraser et al., 2015). Integrating the colonial and address perspective in the curriculum requires educators to provide students with more inclusive and empowering learning experiences. One effective way of incorporating the decolonial element into the curriculum is proper diversification in the representation of voices, especially from marginalised perspectives (Arcidiacono et al., 2015). This includes text images and resources authored by marginalised individuals and communities, highlighting historical and contemporary struggles against colonial racism and operation.

Similarly, Arcidiacono and Lovenheim (2016) emphasise that the narrative and contribution of Indigenous people, especially marginalised groups, require educators to give them a dominant voice in making educational decisions. Moreover, incorporating decolonial and auntie racist perspectives can be integrated into the teaching methodologies through the interdisciplinary and intersectional analysis of social issues. Educators can encourage students to explore intersections like gender, sexuality, and other factors that critically examine how this intercepting operation system shapes the individual’s experiences and opportunities. Heise et al. (2019) explain that adapting the intersectional lens requires educators to understand the complex interconnected nature of operation and privileges that empower them to work on meeting social justice in their respective communities. The incorporation of the decolonial and the racist perspective into the curriculum content requires a better teaching methodologies commitment to challenge the power dynamic and to centralise the Education concentration on the marginalised voices. Embracing this practice is educators creating a more inclusive and equitable learning environment that prepares the students to critically engage with the world and advocate for positive social changes.

Promoting social justice, liberation and equity through Education involves effectively creating a learning environment that challenges systemic injustices and dismantles oppressive structures. Manfredi (2017) asserts that the process should empower the individual and advocate for positive changes in the community mentality. Piccardi (2022) agrees with promoting social justice because the approach recognises Education as an effective tool for fostering a conscious approach to promoting empathy and inspiring collective actions toward a more just society (Vanwesenbeeck et al., 2016). Therefore, the process requires effective incorporation of social justice through Education by focusing on the marginalised voices and perspectives in the curriculum.

4.4 Research Question 4

The fourth research question was: what is the importance of integrating Jineoloji into the educational policy and its implementations? Precisely, the fourth theme from the conducted analysis was developed using evidence that focused on addressing this research question. Generally, the fourth theme presented key real-world examples and case studies of Jineoloji being implemented in various educational settings, such as schools, universities, or community-based programs. The theme further analysed the challenges, successes, and lessons learned from these experiences, as well as the impact on students, educators, and the broader community in terms of promoting gender equality and progressive educational practices. Within this theme, there were three subthemes which focused on exploring real-world examples and case studies that demonstrate the practical application of Jineoloji principles in various educational settings. The subthemes cover formal and non-formal education contexts, as well as the cross-cultural and contextual adaptations required for effective implementation. By examining these experiences, researchers can gain insights into the challenges, successes, and potential impact of Jineoloji on promoting gender equality and transformative educational practices.

4.4.1 Examples of Jineoloji Implementation in Educational Contexts

4.4.1.1 Jineoloji in Formal Educational Settings (Schools and Universities)

Case studies of implementing Jineoloji principles in the curriculum design and classroom practices provide valuable information on how the principles are translated into action within the Education setup. According to Açık et al. (2023), the case studies provide concrete examples of teachers integrating gender equality, inclusivity, and social justice into their teaching methods. Practical examination of successful implementation of the Jineoloji-inspired practices allows educators to learn from innovative approaches and identify strategies for overcoming challenges. The case studies also highlight the impact of the Jineoloji principles on students’ learning outcomes, empowerment and engagement. Similarly, Bridges and Pascoe (2014) assert that the transformative potential of Jineoloji principles in education promotes critical thinking, social responsibility, and empathy among students. Overall, the case studies play a critical role because they serve as practical resources for educators who seek to incorporate Jineoloji principles in their teaching practices and curriculum development efforts.

Integrating Jineoloji principles in the existing education systems meets many challenges and provides opportunities for transformative changes in an education setting. Arcidiacono, Lovenheim, and Zhu (2015) demonstrate that one challenge lies in the entrenched nature of the existing educational paradigm, which prioritises Western-centric knowledge, which is more of gender inequalities and other forms of oppression. Similarly, Bridges and Pascoe (2014) illustrate that resistance from traditional stakeholders, including the teachers’ administrators and policymakers, can sabotage the effort of introducing an alternative perspective in the education sector, such as Jineoloji. Moreover, the lack of awareness and understanding of Jineoloji among educational practitioners hinders principal integration (Açık et al., 2023). Many educators find it very unfamiliar with the principles because they require practical training and support to operate effectively in their teaching practices.

Additionally, limited resources and institutional constraints post barriers to implementing Jineoloji-informed changes in the curriculum. Addressing these challenges requires a strategic and multifaceted approach among the educational stakeholders. Fraser et al.’s (2015) findings demonstrate that curriculum reforms prioritise inclusivity and diversity to create an opportunity to integrate Jineoloji content in the education sector. The approach involves revising the curriculum framework to incorporate the Jineoloji principles and developing new instructional materials and resources that reflect a comprehensive, diverse perspective and experiences. Teacher training programs also significantly equip educators with the relevant knowledge, skills, and resources required to integrate the Jineoloji principal into the teaching fraternity. Besides, Guler (2022) asserts that the curriculum change requires a supportive institutional culture that values social justice, equity, and inclusivity, which is essential for successfully integrating Jineoloji principles. The approach involves establishing policies and initiatives that promote gender equality and diversity within educational institutions. Creating spaces for their log and reflection requires effective collaboration among the educators’ students and community to co-create Jineoloji-informed educational practices that resonate with the local context and priorities (Bridges and Pascoe, 2014). Therefore, integrating Jineoloji’s perspective into the existing educational system can meet challenges requiring strategic approaches. Prioritising awareness collaboration and curriculum reforms can help overcome these barriers and pave the way for a more inclusive and equitable educational system.

Integration of Jineoloji principles in education systems has the potential to impact students’ critical thinking and academic performance effectively. Bragg et al. (2020) allude that exposing students to alternative narratives and perspectives that challenge the traditional gender role helps make the students aware of the oppression existing in the community as a norm. Moreover, Piccardi (2022) explains that Jineoloji encourages critical thinking and reflectivity by prompting the students to question dominant ideologies whose power structures perpetuate gender-based oppression. Students are encouraged to critically analyse societal practices, cultural practices, and institutional policies, which significantly contribute to gender inequality. The evaluation helps develop critical and analytical approaches to social issues that encourage students to perform well in Society. In addition, Bridges and Pascoe’s (2014) findings demonstrate that integrating Jineoloji’s perspective in the Education setup positively impacts student academic performance by creating a noncorrosive and empowering learning environment. Research suggests that students must feel a sense of belonging and validation in their educational experiences. The students are more likely to be engaged in learning and achieve academic access by centralising Marginalised Voices and experiences to enhance their students’ self-esteem and academic outcomes.

Professional development and training for educators on Jineoloji and gender-responsive pedagogy are critical in fostering inclusive and equitable learning environments. Manfredi (2017) explains that the training initiatives are focused on equipping, and you get us with the knowledge, necessary tools, and skills to integrate Jineoloji principles in the learning institutions. One key element of professional development in the area is enhancing educators’ understanding of the principles which challenge patriarchal norms and promote gender equality and social justice. Similarly, Piccardi (2022) acknowledges that educators learn about the interconnectedness of gender with other levels of identity like intersectionality, social justice, ethnicity, sexuality, and disability and the impact in shaping the student experiences in the education system. In contrast, Bridges and Pascoe’s (2014) findings demonstrate that training programs provide educators with practical strategies and instructional approaches to incorporate gender-responsive pedagogy in their teaching and learning experiences. The strategy involves creating an inclusive classroom environment with diverse teaching methods and materials, fostering critical thinking and dialogue around gender issues. Educators learn about the practical approach of challenging gender stereotypes and discrimination by promoting a positive representation of diverse genders and identities in their curriculum and classroom practices.

Professional development initiative focuses on building educators’ capacity to address gender-based violence and discrimination in schools effectively. Bridges and Pascoe (2014) explain the need to receive training and recognise the gender-based violence signs by effectively supporting survivors and implementing effective prevention measures to make a landing and environment for all students. Schäfers (2021) demonstrates that professional development and training programs on Jineoloji and gender-responsive pedagogy are essential because they empower educators to become the natural agents of change in promoting the campaign for gender equality, social justice, and inclusivity within the educational settings. The initiative creates a more equitable and empowering learning environment where all students thrive by equipping educators with the necessary knowledge and skills.

4.4.1.2 Jineoloji in Community-Based and Non-Formal Educational Setting

Jineoloji-inspired education initiatives have increasingly been implemented globally in many community centres, grassroots organisations, and social movements. They serve as a principal for promoting gender equality and social justice in communities. Bragg et al. (2020), one such case study is the Women Empowerment Program, initiated by a grassroots organisation in the rural community to promote women’s rights and empower them to perform better in Society. The platform integrates the Jineoloji principles into the curriculum by focusing on empowering women through gender equality education, leadership skills, and reproductive health. Gupta et al. (2019) agree that seminars and workshops have been made to educate women and provide them with relevant knowledge and resources that challenge the traditional norms that have infringed on women’s rights and educate them on their rights within the community. Another question involves a social movement dedicated to indigenous rights and environmental justice. The movement uses the principle to emphasise activism on gender and environmental issues. Workshops, storytelling sessions, and cultural exchanges help community participants learn more about indigenous knowledge systems through ecological stewardship that has impacted marginalised communities. In addition, Manfredi (2017) confirms that integrating Jineoloji principles helps advocate for a movement that empowers marginalised people to promote environmental sustainability and challenge the existing colonial legacies. Community best organisation in urban settings uses the principle in addressing issues of gender-based violence and social exclusion. For instance, youth-led organisations conduct peer education programs that teach about healthy relationships and integrate the principles of promoting gender equality and preventing violence. Practical interaction workshops and theatre performances significantly educate people living in urban areas on effectively promoting Jineoloji principles in the communities. The case studies demonstrate the diverse ways in which Jineoloji principles are initiated and implemented to promote gender equality, social justice, and transformative learning experiences. Focusing on the marginalised voice has helped challenge systemic inequalities and foster collective empowerment, where the initiative contributes to the Brenda movement of the equitable and inclusive society campaign.

The non-formal education program is essential in fostering John’s equality and empowerment by providing accessible learning opportunities from the traditional academic setting. Bragg (2014) demonstrates that the non-formal education initiative involves the creation of community-based workshops and skill-building sessions based on gender awareness and leadership development. The programs provide a safe space for participants to explore gender issues, build confidence, and challenge stereotypes about their abilities. Fraser et al. (2015) explain that the approach is through mentorship and peer support initiatives that help them build confidence. Another approach is through the peer support initiative that connects people with role models and resources to navigate barriers by pursuing their educational and career goals. Schäfers (2021) findings demonstrate that integrating participatory methods and inclusive curriculum content helps make collaborative learning approaches in non-formal education programs. Therefore, embracing the initiative empowers individuals from all backgrounds, genders, or races to advocate for rights and contribute to positive social change within their communities.

Engagement with the local community’s families and the marginalised population is critical for creating an inclusive and practical education on effort. Arcidiacono, Lovenheim. and Zhu (2015) explain that the approach involves effective collaboration with community leaders and grassroots and parent organising for educational programs that address diverse populations’ specific needs and priorities. The active involvement of tech holders in the decision-making process requires educators to make educational initiatives that are culturally relevant and accessible to the local context (Fraser, Osborne, and Sibley,2015). In addition, Bragg’s (2020) findings also agree that fostering solid partnerships with marginalised groups helps amplify the voices and build trust, promoting meaningful participation in educational activities. Families and marginalised community members become more active agencies that lead to greater empowerment and social cohesion, which makes sustainable development within the broader Society.

Implementing Jineoloji outside their traditional educational institution comes with both challenges and opportunities. Challenges include resistance from the mainstream education systems, limited resources and resistance from cultural adaptation contexts. Guler (2022) demonstrates that accountability can only be more challenging with institutional support and formal recognition. On the other hand, Piccardi (2022) explains that there are also opportunities for innovation and community-driven change. Nontraditional educational settings like community centres and grassroots organisations provide flexible and autonomous experiences with Jineoloji-inspired approaches. Moreover, the settings ensure a close relationship with the community, which enables them to become culturally relevant in the educational initiatives (Vanwesenbeeck et al., 2016). Using community networks and partnerships, Jineoloji can reach the marginalised group emphasised by its traditional educational institutions, which focus on inclusivity and fostering empowerment.

4.4.1.3 Cross-Cultural and Contextual Adaptations of Jineoloji in Education

Comparative case studies of Jineoloji implementation in the socioeconomic diverse cultural and political context give a better view of the adaptability and effectiveness of the principles in various communities’ settings. Vanwesenbeeck et al. (2016) demonstrate that examining Jineoloji across different settings enables the researchers to identify the existing challenges and karma with the innovative strategies that shape its implementation. For example, comparative case analysis studies explode the approach Jineoloji principles apply in socioeconomic disparity, where they examine the ethnic communities, which highlights the importance of cultural sensitivity and localisation in the education process. However, Schafer (2021) explains that comparative case studies provide critical knowledge on the role of the political context in shaping the Jineoloji initiatives. For instance, they analyse how government policies and existing legal frameworks influence the adoption and sustainability. Bragg et al. (2020) demonstrate that comparative analysis helps researchers identify promising practices and lessons learned in specific areas that need improvement in Jineoloji implementation. Synthesising the findings from diverse contexts helps develop a more understanding and complex interaction between cultural politics and education to advance gender equality and social justice through Jineoloji-inspired approaches.

Adapting Jineoloji principles in diverse education setups requires a considerate approach to contextual factors, which include institutional structures, cultural norms, and community needs. Manfredi (2017) claims several strategies can be used to implement the project by respecting the Jineoloji principles. Engaging with local stakeholders, including the students’ families and educators, is essential to understand the project’s priorities, challenges, and perspectives. Bragg et al. (2020) explain that this participatory approach allows Jineoloji-inspired initiatives to respond to the diverse educational community’s unique context and aspirations. Another effective strategy is to use contextualisation to tailor Jineoloji principles to address specific challenges and opportunities within the educational setting. Educators must adapt to teaching methodologies with effective curriculum content supporting the Jineoloji context. Gupta et al. (2019) illustrate that the comparative approach requires assessment strategies to accommodate diverse concepts’ resources, unique needs, and constraints. For example, it will require areas with limited access to technology educators to provide hands-on or experimental learning activities to ensure the respondents have the unique knowledge required for the study. Heise et al. (2019) demonstrate that effective collaboration and partnership in building the essential strategies for implementing Jineoloji principles require a diverse educational landscape. It needs effective engagement with stockholders, including the teacher, administrator, and parents, who can first take ownership initiatives. Community leaders need to foster the shape and sustainability of the Jineoloji initiative by designing programs that share all the community resources and focus on creating new inclusive and responsive educational experiences that honour the diversity of students and the community they serve.

Navigating it through cultural sensitivities with resistance to gender transformational efforts is critical for effectively implementing the principles advocated by Jineoloji. Manfredi (2017) explains that educators need to recognise that respect for diverse cultural norms, beliefs, and values within a specific community in promoting gender equality and social justice is essential to the progress of Society. The upload provides marginalised people an effective platform to express themselves with a practical view of presenting their social inadequacy at a given time. Schäfers (2021) agrees that the strategy fosters more open and respectful relationships with community members and addresses concerns and conceptions of gender transformation education. Similarly, Manfredi’s (2017) findings align with the assertion that educators need to integrate culture with appropriate examples and narratives in the education to the public material to make the content more relatable and accessible to the learners, especially educators considering changing from the Western approach to teaching. Addressing the resistance towards the patient’s persistence and commitment to advocacy on education, educators must provide evidence-based information and research three banks on the myths and misconceptions surrounding gender roles and norms. Fraser et al. (2015) assert that the education process can also engage capacity-building activities that empower community members with practical strategies for becoming advocates for gender equality and women in Society (Bridges and Pascoe, 2014). Fostering an effective dialogue process through promoting cultural responsiveness helps educators navigate cultural sensitivities and resistance that effectively advocate for the gender-transformative education process.

Effective navigation through cultural sensitivities and resistance to gender transformative initiatives requires an essential of Jineoloji principles. Bragg et al.(2020) allude that the diverse cultural context entertains specific norms, beliefs, and traditions which conflict with the principles of gender equality initiatives. The educators have to take a practical approach that is most sensitive to culture immediately and acknowledges the respect of the unique perspective of the communities. Heise et al. (2019) demonstrate that effective navigation by educators serves as a strategy that entertains collaboration of a specific dialogue with community members to understand their concerns and perspectives on the gender transformation that has to be implemented in Society effectively. It requires the adoption of curriculum contents and teaching with theologists that outreach strategies align with the local cultural norms and values in promoting gender equity. In contrast, Açık et al. (2023), educating everyone on the awareness and raising activities that address the stereotypes and promote progressive attitudes to gender equality is essential in providing this cushion of gender roles, power dynamics, and social justice in the given Society. The effort has significantly shifted cultural norms and acceptance of gender transformation education approaches.

4.5 Interpretation of Findings

This section provides detailed interpretation of the reported findings from thematic analysis of evidence to address the four objectives of this study. Precisely, the four objectives of this study include (1) to explore the principles of Jineoloji and their connection to education, (2) to examine the impact of traditional methods to education on gender equality, (3) to identify innovative and workable approaches for promoting gender equality in education, and (4) to provide recommendations for incorporating Jineoloji principles into educational operations and policy. Findings related to these objectives are presented separately on different subsections.

4.5.1 Research Objective 1

The first objective of this thesis was to explore the principles of Jineoloji and their connection to education. Results from the present review demonstrated that Jineoloji, the new feminist theory and praxis developed based on the struggle of Kurdish women for freedom and equality, provides a revolutionary perspective for the reconstruction of education for more social justice and gender equality (Handan, 2020). Fundamentally, Jineoloji is a tool for questioning and rebuilding patriarchal structures and ideologies that have historically driven women to the sideline and abused genders (Açık et al., 2023; Piccardi, 2022). Jineoloji advocates for thoroughly re-evaluating the fundamental notions of society, institutions, and knowledge systems, particularly feminist and anti-capitalist.

Integrating Jineoloji into educational practice goes well with feminist pedagogy because it disrupts traditional power structures and promotes the theme of gender equity (Gupta et al., 2019). By redesigning the curriculum and teaching methodology that adheres to the principles of Jineoloji, teachers can create arenas where all individuals, irrespective of their gender, are viewed with respect and valued and are allowed to contribute and, thus, a more equal and progressive society can be developed. The main article of the Jineoloji doctrine is “killing the dominant male,” which does not mean physical violence but is rather understood as the metaphorical overcoming of patriarchal mindsets and structures with their related power imbalances (Schäfers, 2021). This principle brings to the fore paradigm shifts in one’s consciousness and a conscious rejection of the patriarchal worldview that has infiltrated every system of society, including education (Piccardi and Barca, 2022). Jineoloji maintains that establishing a gender-equal society is impossible without the idea that the structures of gender-based oppression must be challenged and torn down ideologically.

Another important point related to this idea is constructing a “free and emancipated women’s identity” (Açık et al., 2023). Jineoloji acknowledges that centuries of patriarchal dominance have strongly misled and crushed women’s notions of their self, agency, and autonomy. Hence, a process of “re-feminisation” suggests women lean upon their dispositions, such as power, dignity, and self-determination (Guler, 2022). This entails creating a liberated and emancipated feminine awareness which emanates from the uncompromising principles of feminism and resists patriarchal unthinkingness and standards. The other fundamental principle of Jineoloji is the spreading of democratic confederalism, which pictures a decentralised and grassroots form of political and social organisation founded on principles of direct democracy, ecological sustainability, and gender equality (Piccardi and Barca, 2022). This model defies power hierarchies and centralisation, as it proposes a self-governance system that prioritises local communities and thereby models the participation of women in all decision-making steps. In education, the principles of Jineoloji can be a strong foundation for overcoming many educational systems that have been creating and carrying gender discrimination and inequities. The Jineoloji concept presupposes a radical rethinking of the subject matter of the curriculum, teaching methodologies, and overall educational philosophy, given the experience, voice, and perspective of women and the marginalised groups (Açık et al., 2023). This involves overcoming the positivistic approach and replacing it with a frame of mind that is not androcentric to challenge and remove the bias which is typical for the existing historical knowledge production that white, Western and male-centric narratives have historically dominated.

Moreover, Jineoloji stresses a teaching approach that results in broader critical thinking, which allows students to intellectually question the status quo, structures and norms of society (Fraser, Osborne, and Sibley, 2015). Feminist pedagogy theory centres on concepts that seek to create learning spaces that help students, particularly those from disadvantaged communities, to critically engage with oppressive systems, leading to social transformation (Moosivand and Bagian, 2020). Incorporation of the Jineoloji principles into educational settings helps teachers in the creation of a more inclusive, equitable, and empowering educational experience that would be beneficial not only to students from historically marginalised groups such as girls, people of colour, and people experiencing poverty but also to the society (Cornwall and Rivas, 2015). This could comprise implementing a gender-responsive pedagogy that strictly opposes gender stereotypes, promotes just gender norms, and offers a haven with a positive environment for all students, regardless of gender identities.

In addition, including Jineoloji in education would contribute to creating a more profound understanding and appreciation of different cultural perspectives, especially those previously systematically silenced or ignored within the dominant Western educational systems (Açık et al., 2023). That will remain in keeping with decolonial and anti-racist pedagogies aiming at dismantling Eurocentric curricula and knowledge production and creating spaces for the marginalised communities’ stories, experiences, and epistemologies (Vossoughi et al., 2016). In general, Feminist theorists have consistently attacked the traditional educational systems for perpetuating gender discrimination and enforcing patriarchal values. They contend that schools are a mirror of the existing status quo, with male traits and perspectives being promoted while feminine ones are relegated to less critical status. This inflicts gender-based inequality that hinders girls and women from having equal participation and success in classroom activities (Dubois-Shaik and Fusulier, 2017). The Jineoloji philosophy offers a comprehensive and dynamic weapon that can be applied to eliminate the existing gender gaps and imbalances in national and international education. Jineoloji philosophy is a general and functional weapon that can eradicate existing gender discrepancies and imbalances that dominate education at different levels, such as national and international. The core of this approach is the patriarchal ideology’s rejection, building gender-sensitive pedagogy and making the students’ voices and life experiences the centre of focus. Educational transformation is used to achieve institutional and societal struggles for gender equality and social justice.

4.5.2 Research Objective 2

The second objective of this study was to examine the impact of traditional education methods on gender equality. The results of the analysis showed that these traditional paradigms certainly reflect and perpetuate the societal traditions, norms, values, and power structures which are inclined to privilege a given gender identity while distorting the other gender identity. This segment considers some traditional methods that result in uneven distribution of genders and applies critical pedagogy theory for successfully dealing with the problems. Gender inequality in education is a multi-dimensional issue within society, cultural norms, and stereotypes (Açık et al., 2023). One serious driver of this gender inequality is the reinforcement of hegemonic masculinity in the mainstream culture of education. The hegemonic gender of masculinity has been masculinised by the prominence of the traits of aggression and dominance that demean many of the female characteristics (Connell and Messerschmidt, 2005). To support this, the research conducted by Bahlienda (2015) showed that this ideal often judges the educational environments, leading to diverse treatment, content distorting and limiting chances to those who do not conform to these masculine characteristics. According to David (2015), one of the most essential actions is identifying and challenging power imbalances because it is a key to achieving gender parity and establishing an inclusive and effective education system.

Within traditional institutionalised education, hegemonic masculinity adopts different forms by suppressing students based on their gender, reinforcing gender stereotypes through the curriculum content and providing very limited or no representation of the diverse gender identities in the educational materials (Arcidiacono and Lovenheim, 2016). For example, people associated math and science subjects with boys for ages, which caused low rates of girls in these subjects and decreased their performance (Balta et al., 2023). This leads to gender norms on academic competencies and interests being reinforced, promoting the more significant gap in educational achievements and opportunities based on gender. Besides, the traditional teaching approaches and classroom atmosphere usually create unequal power relations and fortify gender norms. Bahlienda’s research (2015) demonstrated the way patriarchy influences educational systems, with the historical problems leading to the fact that different genders still receive unequal chances and results. The patriarchal nature of the traditional model of education tends to make preferences, interests, perspectives and achievements of male students more preferable than those of female and non-binary students (Açık et al., 2023). Moreover, this type of unequal treatment within the educational system limits achievement while at the same time affecting students’ level of self-esteem and aspirations, thus contributing to the persistence of gender discrimination in different facets of society.

Critical pedagogy theory, as applied to the work of scholars such as Ananga (2021), provided a helpful framework for addressing current concerns. It pointed out strict control of the dominant power lines, questioned existing authorities and cultivated a critical mindset among teachers and students. Educators can identify and eliminate biases that sustain gender-based inequalities by having interactive discussions, introspection, and practical application (Ananga, 2021). Therefore, this method drives teachers to revise their existing teaching methods and potentially adapt their curriculum to be inclusive and educational to all students (Amin, 2022). Through critical pedagogy, educators can design learning scenarios that reflect justice, diversity and gender acceptability levels. As a result, there would be fair educational opportunities that cover all students and teachers.

Accepting the idea of critical pedagogy allows the teachers to reassess the curriculum critically. This practice makes different viewpoints part of the show, suggests people not to use unfair stereotypes, and asks for inclusion (Huang, 2020). These activities involve revising the textbooks, teaching materials, and learning activities by adding the perspective of women, LGBTQ+, and other marginalised groups. One of the main advantages of such an approach is improving the representation of different voices and experiences, which makes learning environments fairer and more inclusive (Piccardi and Barca, 2022). This type is suitable for students who typically face underrepresentation and helps make the curriculum more detailed through interaction with the learners (Bridges and Pascoe, 2014). According to Bahlienda (2015), collaborating with varied viewpoints promotes critical thinking and empathy among the students, preparing them to deal positively with a diverse society.

According to Ananga (2021), critical pedagogy theory underlines the relevance of collaborative and participatory learning experiences that make students develop critical thinking and social responsibility. The educators can engage the students in debates, projects, and hands-on activities on gender inequities and other social issues. Thus, the students can be empowered to challenge norms and practices where they exist, call for reforms that exist and advocate for equal treatment and justice (David, 2015; Ananga, 2021). For example, educators could design classroom activities where students would work to analyse real-world cases of gender discrimination, discuss historical and cultural imprints that shape gender, and explore possible remedies to enhance gender equity. Such an immersive learning environment not only broadens children’s knowledge about the gender gap but also opens their eyes to others’ perspectives and shows them the way to active citizenship (Piccardi and Barca, 2022). Collaborative and participative practices create a learning setting where students act as agents in their learning, promoting inclusiveness and social responsibility in school. Critical pedagogy aims to develop critical consciousness and equip people to be agents of social change.

Critical pedagogy insists that educators perpetually self-examine their biases and preconceived notions, which are socially influenced. Amins (2022) emphasises the process of reflection for promoting respectful and varied educational communities in her study. The continuous reflection enables teachers to spot and correct the power imbalances within educational environments to contribute to social justice and mainstreaming. Developing unique curricula by which critical pedagogy is taught to educators enables them to perform educational missions in a revolutionary way (Bahlienda, 2015). Through these programs, teachers become knowledgeable and receptive to challenging one’s privilege and help foster critical consciousness in students, resulting in a fair and empowering learning experience.

Joint efforts, comprising educational institutions, policymakers, and communities, are pivotal in transforming the system that supports gender equity in education. This means changing the policies to ensure everyone has the same chances and resources and reviewing the practices to achieve equality (Guler, 2022). In addition, training teachers and providing them with supportive services that enable them to incorporate inclusive lesson plans and consider diverse gender identities is essential (Bridges and Pascoe, 2014). Another aspect of preventing school bullying is designing a culture of respect and acceptance in the school program. It is critical that all students feel respected and valued in a safe environment (Bahlienda, 2015). Such collaborative behaviours help tear down existing impediments and facilitate a more equitable and supportive educational environment.

The usual venues of learning, which are an extension of societal norms through social stereotyping and imbalances of power, translate into a growing gap between gender roles. Critical pedagogy theory is a vital perspective from which ideas can be analysed and notions can be dealt with through critical perfection, developing alternative practices, and cooperation for social change. By putting into practice a fundamental approach to critical pedagogy, educators could sculpt exemplary systems where all students, including but not limited to gender identification expressions, would receive an education that fosters inclusivity, equity, and empowerment.

4.5.3 Research Objective 3

The third objective of this thesis was to identify innovative and workable approaches for promoting gender equality in education. Based on the findings from the present study, Jineoloji can be regarded as a critical model for bringing about an education system that focuses on all participants and promotes real democracy. Jineoloji symbolises warfare against the stereotypes that put men prevail, and the tool is claimed to be one of the maximisers in a position to have gender equality. With social constructivism theory, in which learning and knowledge are regarded as being at the human level and are built on interactions and within a social context, including Jineoloji in educational practices may lead the students to have critical thinking and problem-solving relevant to the gender stereotypes and social norms (Vossoughi, Hooper and Escudé, 2016).

One of the essential strategies of radical Jineoloji is gender-inclusive teaching, which focuses on the creation of balanced and gender-focused classrooms which take into account the differences of the students as well as the experiences that each lives (Ananga, 2021 and Khalil et al., 2023). Gender-sensitive education that includes critical analysis and questioning of stereotypes, prejudices and power structures that strongly manifest in curricular issues, teaching and learning materials, and student-teacher interactions should be encouraged (Mukagiahana et al., 2024). Using these activities efficiently, educational institutions can create a relationship-based learning space which makes students of any gender identity think that he/she is a crucial part of the community and that they should feel free to participate.

According to Chapin et al. (2020), it is imperative to incorporate gender-responsive pedagogy in higher education provision. The institutions should provide a conducive environment, create avenues for training and show dedication to continuing the practice. It is advocated that a gender-responsive strategy can be used in schools to identify and intervene in the propagation of gender inequality in the classrooms (Veine et al., 2019). Additionally, as they emphasise that these educational approaches contribute effusively to attaining the principal objective of women’s empowerment at the general community level, they should be encouraged to pursue policies that promote them.

According to Roberts (2021), feminist theory, pedagogy and praxis should be embedded in the new teachers’ curriculum during instruction to provide them with the knowledge and tools to demolish oppressive systems and structures. Feminist teachers, besides basing their teaching practices on feminist principles, may help to create an inclusive learning environment where the marginalised students especially will explore the narratives of dominance, get to participate in critical discourse, and fetch a more profound comprehension of intersectionality and social justice.

Social constructivism theory provides a robust foundation to grasp the capacity of Jineoloji and gender-inclusive education to restructure reality. According to this theory, social interactions and cultural contexts determine knowledge production (Vossoughi et al., 2016). The development of learning atmospheres that conduct many activities and demonstrate collaboration, critical thinking, and intellectual capacities through dialogues will be the main milestone for the combined student’s development (Liu et al., 2023). This approach, therefore, is the most effective in increasing the spread of ideas like inclusion, discrimination, or social justice, together with the sharing of individual personal experiences, which advances the course. Students’ capability to critically evaluate the social rules and inequality that shape them into active members of their society depends on their collaborative sense-making.

Jineoloji, when used in teaching, is mainly based on social constructivism theory that opens up other worldviews. Accordingly, cultural factors are essential for understanding and meaning creation (Vossoughi et al., 2016). By providing these oppressed and marginalised groups, mainly women and gender-quantified persons, educators can easily challenge the dominant narratives previously imposed as the norms and have historically been termed to shape educational discourse and knowledge creation (Lambert and Newby, 2021). This method, therefore, creates an availability of alternative viewpoints, which, in the end, enables the creation of a more equitable and inclusive educational experience.

Moreover, social constructivism theory specialises in designing learning environments where all students can participate, collaborate, and co-construct knowledge (Vishkin, 2022). By implementing the gender-responsive practice in the Jineoloji style, educators can promote a non-discriminatory and equitable learning environment in the classroom. This approach of students imparting confidence to share their views encourages them to add to the critical dialogue and deconstruct and challenge gender norms and biases (Ananga, 2021; Mukagiahana et al., 2024). Educators use this pedagogical framework to create learning environments that affirm the diversity of voices and identities of students, promoting belongingness and academic success (Sebo and Clair, 2023). By practising gender-responsive pedagogy, students will improve their learning outcomes. Hence, they promote social justice through gender equality within education and society.

On the practical level, innovative approaches could be put into action in various forms like reflecting diverse stories and perspectives in curricula design, encouraging debates on gender roles and stereotypes or using inclusive language and representations in teaching resources and finally, organised projects which will explore the intersectionality of identities and social justice issues (Roberts, 2021; Monreal, 2016). These programs encourage students to critically analyse the norms of society and challenge the system of oppression. Such actions help to create a conducive environment for personal growth, social awareness, and collective action for positive transformation (Breda et al., 2020). In this way, teachers can assist students in fostering empathy, awareness, and resilience while equipping them with the right tools to pave the way for inclusive and equitable societies.

Furthermore, professional growth is also significant to successfully applying gender consciousness and Jineoloji across the teaching approaches. This will help educators develop their skills and awareness as the training will include topics related to unconscious bias, intersectionality, and inclusive teaching practices (Dorji, 2020). As demonstrated by the studies of Luaces et al. (2022) and Smith (2022), teachers are trained with the relevant tools to create educational systems that do not discriminate and promote equality and empowerment. With these avenues, instructors can research their ways of teaching, step outside the traditional bounds, and change the teaching method to suit all learners. Therefore, the development of educators is crucial to the provision of inclusive learning environments as well as the promotion of Jineoloji in educational settings.

The case of Jineoloji and gender-related teaching would not necessarily work out for everything. Educational institutions and towns may have to address some of these factors by offering suitable solutions and adaptation plans (Vanwesenbeeck et al., 2016). The involvement of different participants, including students, parents, and influential community members, can ensure that strategies are customised to the needs of a specific community and its unique circumstances.

Furthermore, these strategies have to be implemented further in a conducive institutional culture and implementing inclusiveness regulations (O’ConnerO’Conner, 2020; Manfredi, 2017). Educational leaders and policymakers are crucial in developing an environment that appreciates diversity, provides gender equity and further strengthens educators willing to work for informed transformation strategies (Kwiek and Roszka, 2021). This includes setting up infrastructure that encourages dialogue, collaboration, and reflection among stakeholders while allocating resources for implementing inclusive practices and developing gender-sensitive pedagogy (Paswan and Singh, 2020). Through equity and inclusivity at the institutional level, educational leaders can create an atmosphere of belonging and empowerment, allowing educators to incorporate Jineoloji’s principles in their teaching strategies.

Fundamentally, developing gender equity in the educational system through innovative approaches is a multifaceted effort that stems from the principles of Jineoloji, gender-responsive pedagogy, social constructivism theory and a continuous commitment to transform institutions and work with the community Through the point of disrupting the patriarchal structures, foregrounding the marginalised voices, and generating critical dialogue and collaboration, educational organisations can form transformative learning environments that make students become the activists of social justice and gender equality, consequential to the overall societal struggle.

4.5.4 Research Objective 4

The fourth objective of this thesis was to provide recommendations for incorporating Jineoloji principles into educational operations and policy. The review of the analysis showed that, accepting the application of a Jineoloji approach at the policy level is crucial for the equalising gender and education getting progressive (Piccardi and Barca, 2022). Jineoloji, which is considered as the solid base of the Kurdish women liberation movement and feminist theory, stands against any kind of discrimination on the basis of gender and aims to break the chains of the patriarchal structures to give the power-equalised individuals (Açık et al., 2023). By inclusion of Jineoloji into institutions’ educational policies, they, in return, can make way for the eradication of the heteronormative and patriarchal basis which has been the fundament of the educational systems, consequently countering monotony and involving accommodation.

Queer theory whose aim is to deconstruct and dismantle homogenised thoughts on gender and sexuality is another essential approach for describing why Jineoloji should be a part of the educational policy (Monreal, 2016). Theoretically, the scope of this framework goes beyond the traditional mechanical and essentialist understandings of gender, which has constrained the design and implementation of educational policies and practices (Bragg et al., 2020). If the educational institutions adopt the principle of Jineoloji which is based on the removal of the patriarchal powers and heteronormativity from school policies, educational institutions can pass regulations that will be based on the recognition and celebration of gender diversity which in turn will give students a conducive environment to blossom regardless of their gender.

One of the essential foundations of Jineoloji is the overthrowing of ‘dominant male’ thinking which is a statement of fighting not only physical violence but also the ideologies of gendered dominant thinking that have been in existence for centuries (Schäfers, 2021). This principle is in line with queer theory’s critique of heteronormativity and how it has informed and shaped societies and their institutions, such as education (Bridges and Pascoe, 2014: (Monreal 2016). The educators address the problem of the pre-existing heteronormative biases in curricula, teaching methods, as well as the institutional culture. Thus, all educational institutions should at their level develop such a principle in the policy documents. Furthermore, Jineoloji’s goal of establishing “living and self-actualised feminism” (Açık, et al, (2023) is similar to the core elements of the queer culture, according to which one must be free from gender norms and identity. A society that is based on these issues can become an instrument of the female or trans-gender students to use. In combination with the Jineoloji formulating policies concerning education can likewise create a more inclusive atmosphere where all genders, individually and diversely, are represented and involved in the systems, curriculum, and teaching materials (Cornwall and Rivas, 2015). This does in fact hinge on the notions of the queer theory which, allow for empowering marginalised voices, celebrating counter-narratives and breaking the dominance of straight stories.

Also, including Jineoloji principles into the education policy can serve as a guide in designing gender-specific and inclusive teaching methods. This can elucidate the training of the teachers on how to understand gender diversity, the intersections and what being inclusive towards education means (Smith, 2022). By teaching educators, the issue specific techniques that make an inclusive and safe learning space and remove the stigma; which are gender neutral. The institutions are able to promote a respectful and empowering atmosphere for students across the range of gender.

While Jineoloji’s implementation in school policy can primarily foster gender-neutral teaching, gender-diverse elements and experiences can take part in the decision making of institutions through this approach (Guler, 2022, Piccardi and Barca, 2022). This touch upon making certain gender-diverse members takes their full participation in bodies overseeing decisions, supervisory councils and other public policy framework. Educational institutions can show the reality of the world through various means, of which one will be to increase the sound of and the perspectives of these groups of people who have traditionally been exploited (Guler 2022). Consequently, the atmosphere becomes more inclusive, equitable, and accommodating of all varieties and expressions of gender identities. Besides integration, the idea of guiding Jineoloji into educational policies which in turn ensures the goal of developing a society that caters for fairness and inclusiveness (Chapin et al., 2020). Intervention of these policies in the education system can challenge and dismantle patriarchal and heterosexual norms and structural barriers associated with the system, consequently dispelling the clutters of marginalisation of certain gender identities that further entrench discriminatory practices and designs (Piccardi, 2022; Thangaraj, 2023). This makes queer theory intertwine with the dismantling of standards of oppression and those at the bottom being free to show defiance, opposition, and create a world of their own.

One of the real-life applications of Jineoloji-informed policies that seek to reform curricula includes incorporating gender dimensions in all content areas, developing new instructional materials to reflect gender neutrality, implementing and adopting gender equity guidelines. This allows teachers to follow, offering professional development courses focused on gender and inclusive education, setting up support mechanisms and resources for students with different gender identities as well as extra-curricular free (Monreal, 2016). Moreover, the institutions also could formulate the policies like inclusive spaces and services where the gender-neutral restroom and changing rooms are encouraged as well as policies that are targeted to protecting and standing with students where they seek to discover and express their gender identity (Bragg et al., 2020). Such a measure can be taken which will start a culture of inclusion and support of gender-diverse individuals among students and will make schools a place of belonging for anyone regardless of their gender. However, it should be noted that the Jineoloji implementation within the currently educational policy is the very beginning of the independent mind of women and conversion of all the established gender-based discrimination and oppression. Such policies should be accompanied by a wider social struggle of patriarchy and heteronormative power structures where an individual suffers inhumane acts (Bridges and Pascoe, 2014; Thangaraj, 2023). Therefore, educational institutions should equally develop a constant communication and interaction with the advocates and the scholars as they in the forefront in the process of gender inclusion policy development to enable them to cope with the changing needs and experiences.

Nevertheless, the introduction of the Jineoloji-informed education policies can be marred by resistance and challenges, from regions where the society seemingly holds many patriarchal and heteronormative norms (Cornwall and Rivas, 2015). Tackling these problems can be achieved through long-term advocacy, education, reaching the general public and encouraging community participation since the goal is to promote awareness, acknowledgement and abrogation of all gender-related biases. In addition, it should also name gender identity and expression; and their relation to the other parts of society including race, ethnicity, class, and disability as well (Gupta et al., 2019; Cornwall and Rivas, 2015). Educational reforms based on Jineoloji should incorporate an intersectional approach, because this approach is grounded in the acknowledgment of multiple expressions of marginalisation and oppression, and because while it addresses compounding influencing people with more than one marginalised identity.

Jineoloji should be included in education policy and it is necessary to orient and apply it for the eradication of gender related gaps and development of the renaissance type educational system. Shaping patriarchy and heteronormativity allow the space for different gender identities and experiences to come to the forefront and developing safe and respectful learning space as a means of the righteous struggle for equal social and gender justice (Fraser, Osborne, and Sibley, 2015). The general illustration is the emergence of methods which are based on queer theory. This is to an extent what implicates the provision of viewpoints whereby the traditional inters of gender and sexuality are questioned (Monreal, 2016). In spite of this, there is still an emphasis that has to be made to assure a long-time running of the Jineoloji informed policies, with persistence from society, rise in awareness, and a fighting attitude to beat the great systems of oppression and marginalisation that have already been established.

4.6 Chapter Summary

The chapter has successfully outlined all the major themes reported from the conducted thematic analysis of evidence collected from the studies included in this review. The themes reported from the conducted analysis include; feminist critique of traditional educational models and patriarchal structures, Jineoloji principles and practices in curriculum development and pedagogy, the intersectionality and decolonial perspectives in Jineoloji-informed education, and examples of Jineoloji implementation in educational contexts. Each of these themes has three subthemes which presented detailed evidence about the application of Jineoloji in education. Furthermore, the chapter has comprehensively interpreted results from the conducted data analysis, leading to the generation of new findings that were then used to address all the four objectives of this study. The next chapter provides summary of the reported findings, justification of whether or not all the four research questions for this thesis were answered, recommendations for practice and for future research.