This article is a re-examination of Levinson's 1989 model of wife beating. Associations between social complexity, cultural support for violence, women's status, and wife beating are tested.

This article is a re-examination of Levinson's 1989 model of wife beating. Associations between social complexity, cultural support for violence, women's status, and wife beating are tested.

The study explored the impact of the COVID-19 pandemic on women's stressful experiences and future expectations, and whether it is associated with cultural femininity/masculinity. The study involved 1218 women from 15 countries, and the findings showed that women from masculine cultures more often expressed disorientation, while women from feminine cultures more often wrote about negative emotions. Additionally, women from masculine cultures had more future expectations regarding daily activities, while women from feminine cultures had more expectations regarding social activities, work and economic revival, and universal social issues. The pandemic seems to confront women in both types of culture with similar challenges. Overall, increased societal participation and responsibilities of women in feminine cultures were associated with negative affect during the pandemic, but they also propelled plentiful expectations for the future "after COVID-19".

The study explored the impact of the COVID-19 pandemic on women's stressful experiences and future expectations, and whether it is associated with cultural femininity/masculinity. The study involved 1218 women from 15 countries, and the findings showed that women from masculine cultures more often expressed disorientation, while women from feminine cultures more often wrote about negative emotions. Additionally, women from masculine cultures had more future expectations regarding daily activities, while women from feminine cultures had more expectations regarding social activities, work and economic revival, and universal social issues. The pandemic seems to confront women in both types of culture with similar challenges. Overall, increased societal participation and responsibilities of women in feminine cultures were associated with negative affect during the pandemic, but they also propelled plentiful expectations for the future "after COVID-19".

This article examines predictors of intimacy between husbands and wives. Emphasis is on equality of spouses. A causal model is presented.

This study tests the various ecological and social influences of women's political power and resource control in polygynous societies cross-culturally. Results suggest that women who are closer to their kin and have sisters as cowives are more likely to have resource control and power.

This article examines predictors of intimacy between husbands and wives. Emphasis is on equality of spouses. A causal model is presented.

This study tests a hypothesis developed in a previous study (Artemova 2003). The authors analyze the relationship between the monopolization of politically important information and gender inequality. Sixty correlations are tested between measures of female status and an indicator of information monopolization; findings support the hypothesis.

This study conducted a literature review of papers regarding the association between water insecurity and gender-based violence. The authors found 18 articles that documented this relationship in sub-Saharan Africa and South Asia. The most common form of violence was an increased risk of sexual and physical violence for women who walked long distances to access water. Intimate partner violence was also reported due to household water inadequacy. However, there is a lack of information assessing gender-based violence and water insecurity in Latin America, North America, and Southeast Asia, and involving locally-based scholars. The authors suggest expanding the definition of "violence" in relation to water insecurity and adopting the term "gender-based water violence." They also encourage the development of cross-culturally validated measures of gender-based violence and standardized measures of water insecurity to evaluate interventions.

This article examines three theories regarding the lack of participation by women in community religious roles. Empirical analysis suggests that only resource theory has predictive power. Most clearly it suggests that women are more likely to be shamans in societies in which they are highly influential in kin networks but maintain minimal control of property. Neither gynephobia nor the presence of sex-differentiated social spheres appears associated with the prohibition of women’s participation in religious roles.