This paper explores the disparities in media coverage between men’s and women’s sports. It utilises the media coverage of the German sports news outlet, Sportschau, to examine the differences in terms of language, depth, amount, and framing between the 2023 FIFA Women’s World Cup and the 2022 FIFA Men’s World Cup. Through a comparative Content analysis, this study aims to uncover disparities in the media coverage of men’s and women’s football in Germany. By using Feminist Media Studies Theory, it seeks to reveal potential biases, inequalities, and differences in the portrayal of gender in sports media. The paper is applying qualitative and quantitative data analysis to gather broader insights to understand different aspects and perspectives of the media coverage. The research reveals enduring gender biases in German sports media. Sexist language was more common in the coverage of the women’s tournament as well as an emphasis of feminine qualities, personal narratives, and struggles.

En Grèce ancienne, femmes et filles de citoyens, issues généralement des élites, accomplissaient de nombreux services religieux pour leurs communautés. Ces fonctions, observées du Vème av. J.C. au II/IIIème ap. J.C. en Grèce, Etolie, Thessalie, Epire, Macédoine, îles des Cyclades et de l’Egée et littoral Est d’Asie Mineure, se construisaient et évoluaient avec leur société. Elles permettaient aux femmes de se mouvoir dans la sphère publique, en corrélation avec leur position sociale, et contribuaient à valoriser leur parentés. Beaucoup de ces services s’inscrivaient dans une sphère féminine où le sexe déterminait les rites accomplis, établissant une certaine image de la femme que les pratiques initiatiques accomplies par leurs filles, via ces services, reconduisaient. Toutefois, tous les services religieux ne se définissaient pas par rapport à ce monde féminin, mais tous se lisaient dans un ensemble subtil où il n’est pas toujours aisé d’établir les prérogatives de chaque service par rapport aux autres. Dans cet ensemble, la prêtrise était la charge la plus prestigieuse mais les autres fonctions, désignées par des termes spécifiques exprimant l’aspect principal de la charge, n’étaient pas simplement des auxiliaires ou subalternes. Les services religieux féminins formaient un ensemble complexe, diversifié mais cependant homogène et présentant une profonde cohérence. / In ancient Greece, Thessaly, Aitolia, Epiros, Macedonia, Cyclads, Aegean’s Islands and the eastern coast of Asia Minor, citizen’s wives and daughters, stem from the élite, could carry out religious functions for their people. These functions, influenced by the evolution of the society and observed from the 5th BC to the 2nd/3rd AD, were an opportunity for women to act in the public field, according to their social status, and a way to increase the value of their relatives. Many of these offices were determined by the gender and included in a women’s world. They played a part to create a greek ideal of woman, and the initiatory rites performed by their daughters contributed to carry on this image. However, all the women’s religious functions were not in this women’s world but all formed a group in which they are closely related to each other. The priestess got the most prestigious office but the others functions, usually named by a specific term which indicate its most important sight, were not just only sub-offices. All these offices were part of a complex group with some diversity and fine distinctions and it’s not easy to understand each function and its prerogatives, but this group was still homogeneous and coherent.