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The Wikipedia gender gap has been well documented for a decade. But are women in the Wikimedia movement in the same situation as a few years ago? What has changed and what still needs to be done?

The Wikipedia gender gap has been well documented for a decade. But are women in the Wikimedia movement in the same situation as a few years ago? What has changed and what still needs to be done?

In this article, three queer-identifying internet users from Pakistan, talk about queer (in)visibility and the precarity of private online spaces for expression.

In this article, three queer-identifying internet users from Pakistan, talk about queer (in)visibility and the precarity of private online spaces for expression.

This article examines the #FreeSenegal protests from a feminist perspective, depicting women's erasure from movements and revolutions in the African continent, and the prevalence of rape culture and sexual violence – even amidst anti-oppression protests.

This article examines the #FreeSenegal protests from a feminist perspective, depicting women's erasure from movements and revolutions in the African continent, and the prevalence of rape culture and sexual violence – even amidst anti-oppression protests.

La brecha de género en Wikipedia está bien documentada desde hace una década. Pero, ¿estamos las mujeres del movimiento Wikimedia en la misma situación que hace unos años? ¿Qué cambió y qué queda aún por hacer?

In July 2019, 26 women from diverse backgrounds met together in Chiapas, Mexico for three days in a hackfeminist meeting on technology and affections to imagine a principle for a feminist internet that centred care for the body, the self, the land – a principle that speaks to promoting respect for human and collective rights and that weaves policies of co-responsibility and interconnection to all life and land.

When countries invoke peripheral laws such as pharmaceutical violations or conscientious objection clauses as justification for blocking, restricting, or limiting abortion access, they are invariably creating additional barriers, not upholding legal integrity.

When countries invoke peripheral laws such as pharmaceutical violations or conscientious objection clauses as justification for blocking, restricting, or limiting abortion access, they are invariably creating additional barriers, not upholding legal integrity.

The code, although open, is not neutral with respect to who contributes and for what. What happens to our contributions when we reveal our gender or sexuality? How can a project in which a significant portion of the work is invisible and not counted really be “free” and open source?

The code, although open, is not neutral with respect to who contributes and for what. What happens to our contributions when we reveal our gender or sexuality? How can a project in which a significant portion of the work is invisible and not counted really be “free” and open source?

In this article, Garnett Achieng takes a deep-dive look into the Telegram app from the perspective of African women’s experience, particularly that of data privacy and online gender based violence.

Las políticas de moderación de contenido online, no pocas veces, desembocan en procesos de censura algorítmica sobre los cuerpos y las experiencias disidentes que, desde los márgenes, cuestionan la imaginación y la cultura patriarcal. Artículo de Ixchel García originalmente publicado en Luchadoras.mx.

El código, aunque sea abierto, no es neutral con respecto a quiénes contribuyen y para qué. ¿Qué pasa con nuestras contribuciones cuando revelamos nuestro género o sexualidad? ¿Cómo puede ser realmente de libre y de código abierto un proyecto en el que una porción significativa del trabajo es invisible y por tanto no se cuenta?

In this article, Daiane Araujo discuss the link between popular education and community networks, and argues that class, race and gender should be part of the analysis in the implementation of autonomous infrastructure and technical training dedicated to digitally excluded communities.

In this article, Daiane Araujo discuss the link between popular education and community networks, and argues that class, race and gender should be part of the analysis in the implementation of autonomous infrastructure and technical training dedicated to digitally excluded communities.

At the 65th session of the UN Commission on the Status of Women that is currently underway (March 15-26, 2021), the focus is on evolving a global roadmap towards "achieving full equality in public life". In the digital epoch, this includes enabling women's effective participation online. Mainstream social media platforms today represent privately controlled public arenas that are re-configuring social interaction and political democracy.

“Caste-hate speech is caste-war waged through everyday conversations. It is a war waged against us with humiliating words.” Rem Bahadur, Jagaran Media Centre, Nepal.

Caste is one of the oldest forms of social discrimination in the world. It continues to exist through endogamous practices, rituals, and cultural codes. It has the power to shape people's identities and life-experiences in the context of violence, privilege, everyday articulation, representation and individual or groups' rights to participate in society.