Unlike laws or formal institutions, which clearly regulate society, gender differences are often produced through everyday, almost unnoticed practices, language, humor, and habits. These “small things” function as micro-rituals of the symbolic order. Through them, certain ideas are constantly repeated until they begin to appear as “common sense.”

The phrase “Forgive Me, My Wife”implicitly carries several important assumptions: that a woman is a potential source of impurity or shame; that mentioning her requires an apology or qualification; and that female identity is something that needs to be “softened” in public speech. In other words, although it may sound like a joke, the phrase actually suggests that a woman is something problematic or of lesser value.

We can observe similar logic in other sayings and beliefs, such as: “A woman brings bad luck if she is the first to enter the house,” as well as various jokes that portray women as less rational or capable. All these statements contribute to the same image: woman as the “other”, something impure, dangerous, or inferior.

The problem is not in a single saying, but in their repetition. When we hear them daily, we begin to perceive them as natural and normal. In this way, gender hierarchy is not imposed openly, but is quietly embedded in our way of thinking.

It is precisely through such “small things” that we learn what is considered normal and who, within that order, has more or less value. Therefore, understanding language is not only a matter of communication, but also a matter of power.

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A special focus of the course is placed on analyzing contemporary challenges brought about by the rapid development of digital technologies. In this context, participants will have the opportunity to explore in greater depth the phenomenon of bots and their role in shaping public opinion, as well as the ways in which automated content influences the perception of reality in the digital space.

The course will also address the important relationship between artificial intelligence and education, with an emphasis on both the opportunities and the ethical dilemmas arising from the use of AI tools in teaching and learning processes. Particular attention will be given to critically examining how technology can enhance education, but also potentially deepen existing social inequalities.

One of the key segments of the course focuses on recognizing and deconstructing gender stereotypes reproduced through social media, video games, and animated content. Participants will analyze how digital media shape perceptions of gender and identity, and how algorithms may unconsciously perpetuate stereotypes.

Through this interdisciplinary approach, the course aims to connect issues of technology, gender, and social responsibility, empowering participants to develop an informed, critical, and ethical relationship with the digital environment in which they operate daily.

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In her lecture, Professor Spahić Šiljak discussed the importance of gender-sensitive language, emphasizing that the way we speak about God is not neutral, but deeply shaped by historical, cultural, and social contexts. She particularly highlighted the fact that, although God is understood as being beyond all human comprehension, identity, and categories, in religious language and practice God is most often represented and addressed in the masculine form.

Through an analysis of religious texts, traditions, and symbolism, she pointed to the dominance of male metaphors and images of God, opening space for critical reflection: is such language merely a grammatical convention, or does it carry deeper implications for how believers understand the divine, authority, and power?

One of the key questions raised during the lecture was: what would change if God were addressed in the feminine form? Would such a shift influence religious experience, the perception of God, as well as social relations and gender roles?

The course “The Female Face of God” will continue through a series of lectures and discussions aimed at fostering interdisciplinary reflection on the relationship between religion, language, and gender, while offering new perspectives on understanding spirituality in a contemporary context.

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Through an analytical approach, she opened space for reflection on foundational religious texts and their influence on the understanding of human nature and gender relations. The question “Is a woman human?” may appear provocative, but it points to a long-standing social reality in which women are still denied full humanity and equality.

The particular value of this course lies in its interreligious approach—this question is explored through Jewish, Christian, and Islamic perspectives, creating space for dialogue, comparison, and a deeper understanding of different theological and social traditions.

This course represents an important segment of the FER program, reaffirming its commitment to critical reflection on religion and gender issues in a contemporary context.

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In the first lecture, Prof. Dr. Radulović introduces participants to this complex topic, offering an analytical and engaged approach that connects theory with social reality. The question of “killing God in someone” does not refer to religion in a literal sense, but rather to the loss of dignity, self-confidence, and a person’s inner sense of worth. In the context of gender-based violence, it symbolizes the process through which violence—whether physical, psychological, or structural—destroys a woman’s sense of self-worth, safety, and spiritual integrity.

This course represents an important segment of the program, reaffirming the school’s commitment to critical thinking and opening dialogue on topics that are often marginalized, yet deeply present in everyday life.

Participants of the FER school come from Bosnia and Herzegovina, Croatia, Serbia, Montenegro, and North Macedonia.

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The speakers emphasized that Who’s Afraid of Gender? brings together and critically examines philosophy, social theory, law, and political practice, focusing on the critique of anti-gender discourses and the ways in which the concept of gender is instrumentalized in contemporary political and cultural conflicts.

They also highlighted the book’s relevance for understanding contemporary social processes, as well as its importance for the fields of social sciences and the humanities.

The event attracted significant interest from the Novi Sad audience, with a large number of attendees.

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The program was held online again this winter, from Monday to Friday, between 6:00 and 7:30 PM, offering participants a structured space for learning, exchanging experiences, and open discussion on topics that connect feminism, religion, and society. The winter semester ran from October to December 2025. This semester featured lecturers from Slovenia, Croatia, Serbia, Bosnia and Herzegovina, the United Kingdom, the United States, South Africa, and Australia. The discussions were further enriched by the diversity of the participants themselves—not only in terms of coming from different parts of the world, but also in their worldviews and religious beliefs, as well as their gender identities and sexual orientations.

From the history of feminism to questions of peace and security

The program covered a wide range of topics, from the history of feminism and various strands of feminist theology, through critical media analysis, to issues of gender-based violence and peacebuilding.

The course History of Feminism in the West and the East offered an overview of the social and historical contexts in which feminist movements and ideas developed. Special emphasis was placed on key theoretical concepts and diverse feminist orientations, as well as on the “return” to the often-neglected history of women’s contributions to social change, emancipation, and cultural transformation—particularly in the nineteenth and twentieth centuries. The thematic focus also included the three waves of feminism, the development of feminism in the former Yugoslavia and Bosnia and Herzegovina, as well as experiences from Asia and Africa, alongside an analysis of contemporary forms of patriarchy and the effects of globalization. Lecturers on this course included: Prof. dr. Zilka Spahić Šiljak, Assoc. prof. dr. Merima Jašarević, Dr. Adriana Zaharijević, Assoc. prof. dr. Jasna Kovačević, and Prof. dr. Jasmina Husanović.

The course Religion, Gender and Media opened up questions about how the media mediate knowledge, shape identities, and influence self-perception—especially among young people. Through theoretical frameworks and case studies, the course analyzed gender stereotypes in religious and secular media, the visibility of women as authors and editors of content, the space afforded to women theologians and experts, as well as representations of violence against women and the relationship between pornography and violence. Lecturers on this course included: Prof. dr. Suzana Peran-Vrhovski, Prof. dr. Irena Sever-Globan, Assist. prof. dr. Medina Mujić, Assist. Dr. Ružica Ljubičić, and Prof. dr. Hazim Begagić.

Within the course Feminist Theology, feminist theology was presented as a diverse and dynamic field that follows the development of feminism and reflects on it within a religious context. The program was thematically structured through “layers” of questions and topics that have strongly shaped theological thought. It encompassed Christian and Islamic feminist theology, while also offering a broader insight into contemporary trends in feminist Christian, Jewish, and Islamic theology. Lecturers on this course included: Prof. dr. Tina Beattie, Dr. Selina Palm, Dr. Elana Sztokman, Prof. dr. Adis Duderija, Prof. dr. Zilka Spahić Šiljak, and Elma Softic Kaunitz MA.

The course Gender, Religion and Peacebuilding focused on the gender dimensions of conflict and peace processes, as well as the different experiences of women and men during and after conflicts. Particular emphasis was placed on the fact that women are often collateral victims, yet also among the most active drivers of peace initiatives within their communities. At the same time, the course examined the role of men in conflicts, social expectations within patriarchal structures, and the reality that men overwhelmingly occupy positions of political power and dominate peace negotiations at the highest levels. Lecturers on this course included: Prof. Dr. Zlatborka Popov-Momčinović, Prof. Dr. Larisa Kasumagić-Kafedžić, Dr. Randall Shank Puljek, Prof. Dr. Zilka Spahić Šiljak, Dr. Amra Pandžo, and Prof. Dr. Marie Berry.

The course Gender, Religion and GBV (Gender-Based Violence) offered insights into theoretical and empirical understandings of gender, gender identities, stereotypes, and roles that have contributed for centuries to the emergence of gender-based violence. These social constructs are strongly shaped by cultural norms and patriarchal “values” that keep women in a subordinated position, often summed up in the message: “Be silent, endure, and do not bring shame to your family.” Religion is frequently used to justify gender-based violence, but contemporary and feminist interpretations offer new insights and alternative understandings of sacred texts. Lecturers on this course included: Prof. dr. Zilka Spahić Šiljak, Dr. Jelena Ćeriman, Dr. Selina Palms, Dr. Sabiha Husić,  Elma Softić-Kaunitz MA, and Melika Šahinović MA.

Participants’ Reflections: greater self-confidence and readiness for engagement

Participants highlight the development and clear expression of self-confidence as the most significant change they experienced. They note that this confidence grew through the acquisition of knowledge and the practice of well-argued discussion, and subsequently transformed into a stronger impulse for critical reflection on social developments and processes within religious communities. Many participants felt further empowered to pursue independent research and to engage more actively in society and their own communities—particularly through interethnic and interreligious dialogue.

In participants’ reflections, the atmosphere of respect and encouragement of free expression stands out in particular:

“What impressed me most was the warm and respectful attitude of the professors toward us. The opportunity to express our opinions on a topic gave me a strong sense of being valued and respected… There were no wrong answers here, because each one was unique and meaningful…”

Another participant emphasized the clear structure of the program and the inspiration drawn from collaborative learning:

“The curriculum was very well designed. We were guided step by step from the basics of each topic toward a deeper understanding… The experience, research, and work of the professors, as well as the experiences of other women in the course, were extremely inspiring.”

The FER School continues to affirm itself as a space of knowledge, exchange, and empowerment—a place where learning, critical inquiry, and community-building come together, fostering active engagement in society and within religious communities.

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Ibn ‘Arabi interprets the Mi‘raj through his metaphysics of wahdat al-wujud (the Unity of Being). For him, Mi‘raj is not a departure from the world, but a movement through different levels of Divine self-disclosure. In his Futuhat al-Makkiyya (The Meccan Revelations), he writes that the Prophet’s Mi‘raj was unique because it involved both body and spirit, yet that every believer has their own inner Mi‘raj, a journey of consciousness from captivity to form toward recognition of the Divine presence in all things. 

Sidrat al-Muntaha, the boundary to which the Prophet ascends, represents for Ibn ‘Arabi the limit of discursive knowledge. Here reason ends and direct knowing (ma‘rifa) begins. God is not encountered through concepts, but through a transformation of perception. In this sense, Mi‘raj is a process in which the ego (nafs) is not destroyed but illuminated, becoming a mirror of Divine reality. 

Fariduddin Attar, author of The Conference of the Birds (Mantiq al-Tayr), sees Mi‘raj through the dynamics of annihilation (fana) and return (baqa). In his symbolism, the birds who seek the Simurgh pass through seven valleys, corresponding to the seven heavens of the Mi‘raj. Each valley represents the loss of an illusion about the self: the valley of seeking, the valley of love, the valley of knowledge, the valley of separation, the valley of unity, the valley of bewilderment, and finally the valley of self-annihilation (fana).  

Like the Prophet on the Mi‘raj, the traveler must lose all identities in order to arrive at the truth of the self. Attar thus teaches: “You do not reach God by ascending, but by ceasing to be the one who thinks he is ascending.” Mi‘raj is therefore the night in which power dissolves into humility. 

Jalaluddin Rumi understands Mi‘raj through cosmic love. The Prophet does not go to God to gain something, but because love itself is movement. In the Masnavi, Rumi writes: 

“Your body is a donkey, your soul its rider. If you do not know where you are going, even the Mi‘raj will not help you.” 

Rumi warns that external ascension without inner transformation is an illusion. The true Mi‘raj happens when the heart becomes wide enough to hold both God and humanity. That is why the Prophet returns from the Mi‘raj, because Love does not remain in ecstasy but returns to the world to heal, teach, and draw people closer to one another and to God. 

Mi‘raj as Return 

Mi‘raj is therefore not an escape from the world, but a return to the world with a transformed vision. It does not teach us how to leave people, but how to be with them without violence, without domination, without illusion about the self, which is the most difficult task of all. 

The Night Journey (Isra) begins in Mecca and leads to Jerusalem. For Sufis, this symbolizes the movement from the center of identity to the place of wounded holiness. Jerusalem is the place where revelations, empires, armies, and prayers collide, just as the human heart is where fear and hope, power and vulnerability, ego and love collide. Isra is thus a journey through our inner Jerusalems, the parts of us occupied by fear. 

When the heavenly steed Buraq carries the Prophet through the seven heavens, Sufis interpret these as states of consciousness: 

 the heaven of the body.  

the heaven of desire.  

the heaven of fear,  

the heaven of reason.  

the heaven of intuition,  

the heaven of love.  

the heaven of surrender 

At each level the Prophet meets other prophets, but in Sufi interpretation these are his own matured spiritual aspects. When he reaches Sidrat al-Muntaha, where even the angels cannot go, it means that knowledge, power, and form cannot go further, but Love can. 

The most radical message of the Mi‘raj, as Sufis tell us, is the return. The Prophet did not remain in Divine proximity, he returned. Likewise, the true Sufi is not the one who goes to God, but the one who returns to people with a transformed heart. That is why the first command that comes from the Mi‘raj is not an esoteric secret but prayer (salat), not as a mere ritual, but as a daily Mi‘raj of body and consciousness. Every prayer is a small attempt to escape the tyranny of time and return to presence. 

Poem: The Night When the Heart Ascends 

O Beloved, 
if the heavens are too far for our tired feet, 
lift our gaze 
so that at least the sky in our eyes 
may begin its Mi‘raj. 

If the world is too heavy 
for our fragile shoulders, 
remove from us hatred 
like dust from the soul, 
so that we may once again feel 
how beautiful it is to love. 

We do not ask for Buraq’s wings, 
but for the silence 
in which Your Beautiful Names 
can be reflected. 

Make our hearts 
not temples of stone 
but nests 
where Your mercy 
is not afraid to land. 

Come, 
not as a judge, 
but as a dream 
that drives away fear. 

Wrap Yourself in our prayer 
like light in a candle, 
like breath in the chest, 
like love that does not ask 
whether it is deserved. 

For only a heart 
that dares to be soft and vulnerable 
knows 
what the true Mi‘raj 
looks like. 

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The promotion was attended by professors and students of the University of Bihać, as well as representatives of the judicial community of the Una-Sana Canton.

This promotion is just one of a series of events organized each year by the Gender Equality Center of the University of Bihać within the framework of the “16 Days of Activism” campaign, marking November 25, the International Day for the Elimination of Violence against Women, and lasting until December 10, International Human Rights Day.

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