Context A key to advancing the eradication of gender‐based violence (GBV) is knowing how to recover from it. Objective To identify the changes that are indicators of having overcome GBV and determine the role of various support networks. Search strategy We systematically searched Web of Science. Inclusion criteria Publications whose abstracts contained a minimum of two of the following words: (a) support or network or solidarity, (b) violence and (c) recovery or healing. Data extraction and synthesis Of the 273 documents retrieved, 52 were used using a narrative synthesis approach. Main results For recovery, women must reconnect with themselves, with their environment and with the world in general. Doing so requires support from both formal and informal networks. The intervention of other people is a common element in successful recovery processes. We identify three requirements for the intervention of these support networks to be effective: not blaming the victim, making women part of their own recovery process by showing them their own transformation potential and promoting reflection on the socialization they have experienced in their affective‐sexual relationships. Conclusions There are multiple benefits to having formal or informal support during recovery. In informal networks, raising awareness and providing training are insufficient for promoting active support. Instead, the Second Order of Sexual Harassment must specifically be combatted. Public contribution From the authors' previous research, harassed women and survivors have underlined the necessity to identify indicators of recovery and which kind of support has an impact on it.

Evidence has shown that interreligious dialogue is one of the paths to build bridges among diverse cultural and religious communities that otherwise would be in conflict. Some literature reflects, from a normative standpoint, on how interreligious dialogue should be authentic and meaningful. However, there is scarce literature on what conditions contribute to this dialogue achieving its desirable goals. Thus, our aim was to examine such conditions and provide evidence of how interreligious dialogue enables human agency. By analyzing the activity of interreligious dialogue groups, we document the human agency they generate, and we gather evidence about the features of the conditions. For this purpose, we studied four interreligious dialogue groups, all affiliated with the United Nations Educational, Scientific and Cultural Organization’s (UNESCO) Association for Interreligious Dialogue (AUDIR), employing in-depth interviews and discussion groups. In these groups, which operate in diverse and multicultural neighborhoods, local actors and neighbors hold dialogues about diversity issues. In so doing, social coexistence, friendship ties, and advocacy initiatives arise. After analyzing the collected data, we conclude that for interreligious dialogue to result in positive and promising outputs, it must meet some principles of dialogic learning, namely equality of differences, egalitarian dialogue, cultural intelligence, solidarity, and transformation.

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