Abdul Wahid

Purpose This study aims to synthesize evidence on women’s cybersecurity risks, consolidate risk typologies, assess theoretical engagement, map methodological tendencies and identify multilevel determinants of these risks. Design/methodology/approach Following PRISMA 2020 guidelines, this study searched Scopus and Web of Science (2010–2025) and included 34 peer-reviewed studies using calibrated inclusion criteria. Guided by the SPIDER framework, qualitative, quantitative, mixed-methods and conceptual designs were accommodated. Study quality was appraised with the Mixed Methods Appraisal Tool. A deductive–inductive thematic synthesis identified risk types and determinants, while theoretical frameworks and methodological features were descriptively charted. Findings Three major risk domains emerged: interpersonal cyber abuse, data privacy and surveillance vulnerabilities and technology-facilitated coercion and control. Theoretical engagement was limited and fragmented. Methodologically, the field is dominated by quantitative self-report surveys, with fewer mixed-methods or longitudinal designs. Determinants of risk clustered across five mutually reinforcing levels: structural–cultural norms, institutional and organizational governance, sociotechnical affordances, datafication and commercial ecosystems and individual capacities and interactional dynamics. Originality/value This review highlights that women’s cybersecurity vulnerabilities are embedded in sociotechnical systems rather than isolated incidents. It emphasizes the need for mechanism-driven and intersectional theorization, diversified and longitudinal research designs, updated and validated measures, survivor-centered ethical protocols and governance and design interventions that address upstream structural conditions.

This study revolves around the configurations of Dou Mbawa [People of Mbawa] in Bima, West Nusa Tenggara, eastern Indonesia, mapped onto the three main sociocultural-religious groups of Muslims, Christians and Parafu [followers of local beliefs]. It focuses on the Raju ritual as a ‘text’, representing social structures and dynamics of religious tension among the Dou Mbawa, which has been understudied in the existing works of literature. The central position of the Raju ritual is highlighted, as it is born from the cosmological worldview and simultaneously practised by all three religious groups annually. Such interwoven ambiguities occurred in the life of the Dou Mbawa, involving ideology, authority and agents or actors, generating tension and confrontation that have led to Raju’s transformation from religious expression to cultural adaptation. Using ethnographic data generated from 2019 to 2020, this study argues that a Raju ritual is a political act that merely reflects the ideology of its supporters and shapes their capital bases and communicative actions to respond to social segregations.Contribution: This article shows how the Raju ritual promotes cohesiveness and harmony for a religiously diverse community by creating a shared ethnic identity and exercising it as a cultural adaptation.