Within the Lifelong Learning academic program at the University of Sarajevo, the FER School offered two courses in English: Gender, Religion and Peacebuilding and Gender, Religion and GBV, as well as two courses in BCS languages: Gender, Religion and Media and The History of Feminism in the East and West. Among the participants were students from Germany, the Netherlands, Venezuela, Jamaica, South Africa, and the Balkan region.

At the non-academic level, the FER School offered five courses in the summer semester in BCS languages: Who Killed God in Her?, What Gender Is God?, Is Woman Human?, My Wife, If You’ll Pardon the Expression, and Who Plays and How: AI and Social Media. More than 70 participants completed these five courses, which shows that these topics are both timely and important.

Through lectures, discussions, and joint work, the participants had the opportunity to critically reflect on contemporary social challenges, as well as on the role of religious and feminist approaches in building more just and inclusive communities.

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Prof. Dr. Maja Arslanagić-Kalajdžić spoke about the foundations of feminist research methodology. Through two lecture blocks, participants had the opportunity to become familiar with key epistemological and methodological questions in feminist research, including the positionality of the researcher, the ethics of the research process, and the importance of including marginalized voices in the production of knowledge.

Associate Professor Dr. Jasna Kovačević spoke about intersectionality, linking issues of gender, religion, and violence, drawing on the work of Kimberlé Crenshaw and Patricia Hill Collins. Intersectionality is an approach that shows that different forms of inequality and discrimination, such as gender, class, religion, ethnicity, race, disability, age, or sexuality, cannot be viewed separately, because they often intersect and together shape people’s experiences.

In the continuation of the program, Prof. Dr. Zilka Spahić Šiljak delivered a lecture on gender in the academic sphere and the principles of feminist academic research, with special emphasis on the challenges faced by women and other marginalized groups in academic institutions, both in building academic careers and in publishing scholarly work and positioning themselves within the academic community.

The training program was designed as a space for learning, exchange of experiences, and critical dialogue on the ways in which feminist methodology can contribute to more just, responsible, and socially engaged research. Special emphasis was placed on understanding research as a process that not only describes social reality but can also contribute to its transformation.

Participants from Bosnia and Herzegovina, Croatia, Serbia, and North Macedonia had the opportunity not only to learn and practice the basics of academic writing and feminist approaches to research, but also to create new networks of cooperation in the region through joint work and socializing. The training represents a continuation of the cooperation between the Ecumenical Women’s Initiative and TPO Foundation in the field of feminist education, strengthening women’s capacities, and developing critical approaches, which will also contribute to the further development of the FER School, which brings together a large number of women scholars from the region and the world.

At the end of the seminar, the participants received certificates of attendance as well as instructions for online consultations with the lecturers.

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Professor Duderija stressed that interreligious dialogue cannot remain merely at the level of courteous encounters and general messages of peace, but must include a serious engagement with the ways in which religious texts, doctrines, and traditions are interpreted in concrete social contexts. He particularly emphasized the importance of feminist and ethical hermeneutics that question patriarchal, exclusivist, and violent interpretations, while opening space for readings that affirm dignity, justice, equality, and responsibility toward the other. Professor Duderija presented several concrete recommendations that could help make dialogue deeper, more relevant, and socially transformative.

The first recommendation concerns the establishment of an interreligious theological seminar in comparative theology, within which sacred texts of different religious traditions would be read comparatively, with special emphasis on addressing historical and contemporary injustices. Such a seminar could become a space for developing ethically responsible interpretations, learning from other traditions, and critically engaging with one’s own theological heritage.

The second recommendation concerns the development of tools for Friday and Sunday sermons, which would include inclusive readings and shared Abrahamic ethical motifs. Such resources could help religious leaders speak in their communities about peace, justice, solidarity, gender equality, human dignity, and social responsibility in a way that connects people rather than deepening divisions.

The third recommendation concerns the deradicalization of doctrinal boundary markers. Professor Duderija pointed to the need to critically re-examine theological rhetoric that reinforces polarization, exclusivity, and mistrust toward others. Instead of rigidly emphasizing the boundaries between “us” and “them,” interreligious theology should develop a language that enables encounter, self-criticism, and responsible recognition of the values present in other traditions.

A particularly interesting proposal was the establishment of the Sarajevo Forum “Hospitality Toward Truth.” The Forum would involve regular public dialogues in which each religious tradition would present one teaching, practice, or value that it has sincerely learned to appreciate in another tradition. In addition, participants would speak about a concrete change that emerged from that encounter and learning. In this way, dialogue would not be merely an exchange of opinions, but a process of mutual learning and transformation.

The fifth recommendation focused on joint ethical actions by religious communities, academic institutions, and civil society organizations. Gender justice, ecological care, care for the elderly, prevention of youth violence, and the fight against corruption were highlighted as particularly important areas of joint action. These topics show that interreligious dialogue must not remain confined to theological discussions, but should be connected to the concrete needs of people and communities. Professor Duderija’s lecture reminded participants that religious traditions can be a powerful resource for peace, justice, and solidarity when they are interpreted responsibly, contextually, and self-critically. Feminist interreligious Islamic theology, as emphasized during the event, does not reject tradition, but reads it more deeply, carefully, and ethically, recognizing within it possibilities for a liberating and more just understanding of faith.

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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 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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