AWID es un organización feminista internacional de membresía, que brinda apoyo a los movimientos que trabajan para lograr la justicia de género y los derechos de las mujeres en todo el mundo.
Lxs defensorxs se identifican a sí mismas como mujeres y personas lesbianas, bisexuales, transgénero, queer e intersex (LBTQI) y otrxs que defienden derechos y que debido a su trabajo en derechos humanos están bajo riesgos y amenazas específicos por su género y/o como consecuencia directa de su identidad de género u orientación sexual.
Lxs defensorxs son objeto de violencia y discriminación sistemáticas debido a sus identidades y su inclaudicable lucha por derechos, igualdad y justicia.
El Programa Defensorxs colabora con contrapartes internacionales y regionales así como con lxs afiliadxs de AWID para crear conciencia acerca de estos riesgos y amenazas, abogar por medidas de protección y de seguridad que sean feministas e integrales, y promover activamente una cultura del autocuidado y el bienestar colectivo en nuestros movimientos.
Riesgos y amenazas dirigidos específicamente contra lxs defensorxs
lxs defensorxs enfrentan los mismos tipos de riesgos que todxs lxs demás defensorxs de derechos humanos, de comunidades y del medio ambiente. Sin embargo, también están expuestas a violencia y a riesgos específicos por su género porque desafían las normas de género de sus comunidades y sociedades.
Por defender derechos, lxs defensorxs están en riesgo de:
Ataques físicos y muerte
Intimidación y acoso, incluso en los espacios virtuales
Acoso judicial y criminalización
Agotamiento
Un enfoque integral y colaborativo de la seguridad
Trabajamos de manera colaborativa con redes internacionales y regionales y con nuestrxs afiliadxs
para crear conciencia de las violaciones de derechos humanos contra lxs defensorxs y de la violencia y discriminación sistemáticas que enfrentan
para fortalecer los mecanismos de protección y asegurar respuestas más oportunas y efectivas para lxs defensorxs que están en riesgo
Trabajamos para promover un enfoque integral de la protección que incluya:
remarcar la importancia del autocuidado y el bienestar colectivo, y reconocer que el significado de cuidado y bienestar puede variar entre las diferentes culturas;
documentar las violaciones dirigidas contra lxs defensorxs usando una perspectiva feminista interseccional;
promover el reconocimiento y celebración social del trabajo y la resiliencia de lxs defensorxs; y
construir espacios ciudadanos que conduzcan al desmantelamiento de las desigualdades estructurales sin restricciones ni obstáculos.
Nuestras acciones
Nos proponemos contribuir a un mundo más seguro para lxs defensorxs, sus familias y comunidades. Creemos que actuar por los derechos y la justicia no debe poner en riesgo a lxs defensorxs, sino que debe ser valorado y celebrado.
Promoviendo la colaboración y coordinación entre organizaciones de derechos humanos y organizaciones de derechos de las mujeres en el plano internacional para fortalecer la capacidad de respuesta en relación a la seguridad y el bienestar de lxs defensorxs.
Apoyando a las redes regionales de defensorxs y de sus organizaciones, tales como la Iniciativa Mesoamericana de Mujeres Defensorxs de Derechos Humanos y la WHRD Middle East and North Africa Coalition [Coalición de Defensorxs de Derechos Humanos de Medio Oriente y África del Norte], promoviendo y fortaleciendo la acción colectiva para la protección, poniendo el énfasis en establecer redes de solidaridad y protección, promover el autocuidado y la incidencia y movilización por la seguridad de lxs defensorxs.
Aumentando la visibilidad y el reconocimiento de lxs defensorxs y sus luchas, así como de los riesgos que enfrentan, a través de la documentación de los ataques que sufren, e investigando, produciendo y difundiendo información sobre sus luchas, estrategias y desafíos.
Movilizando respuestas urgentes de solidaridad internacional para lxs defensorxs que están en riesgo a través de nuestras redes internacionales y regionales y de nuestrxs afiliadxs activxs.
Contenido relacionado
Snippet FEA We are living in a world right (ES)
Incluso en tiempos de crisis climática, los gobiernos continúan alentando el crecimiento de las industrias agrícolas a gran escala. Estas actividades envenenan la tierra, amenazan la biodiversidad y destruyen la producción de alimentos y los medios de vida locales. Mientras tanto, aunque las mujeres producen la mayoría de nuestros alimentos en el mundo, casi no poseen tierra.
¿Qué pasaría si percibiéramos la tierra y la Naturaleza no como una propiedad privada para ser explotada, sino como una totalidad con la cual aprender y coexistir en armonía? ¿Y si repararíamos nuestras relaciones con la tierra y adoptaríamos alternativas más sostenibles que nutran tanto al planeta como a sus comunidades?
Nous Sommes la Solution (Somos la Solución, NSS) es uno de los muchos movimientos liderados por mujeres que se esfuerzan por lograr este objetivo.
Esta es su historia.
O nosso grupo não recebeu qualquer financiamento nos três anos entre 2021 e 2023. Devemos preencher o questionário mesmo assim?
Sim, ainda queremos a sua resposta, independentemente de terem recebido financiamento em três, dois, um, ou qualquer um dos anos entre 2021 e 2023.
FRMag - Resistance from the Kitchen
Nuestra arepa: Cocina en resistencia
por Alejandra Laprea
Vivo en un país de lo imposible, donde no caen bombas pero padecemos una guerra. (...)
« Le privé est politique » - tel est le mantra féministe que personnifiait la fougueuse et courageuse Nadyn Jouny. Nadyn avait personnellement vécu la douleur de la violence structurelle des systèmes juridiques qui refusent aux femmes de jouir de leurs droits.
Lorsqu’elle décide de demander le divorce, les tribunaux religieux chiites – conformément aux lois relatives au statut personnel du Liban – lui refusent la garde de son jeune fils Karam. Comme tant d’autres femmes au Liban et d’autres pays, Nadyn s’est retrouvée dans la situation douloureuse et insoutenable de devoir abandonner ses droits sur son enfant pour pouvoir quitter une relation abusive et non voulue. Mais Nadyn s’est battue, jusqu’au dernier jour.
Elle s’est servie de ses compétences médiatiques pour devenir la voix de celles qui n’en ont pas dans leur combat contre un droit de la famille discriminant, tant au Liban qu’à l’étranger. Nadyn a cofondé le groupe autofinancé « Protecting Lebanese Women » (PLW) et s’est alliée à d’autres mères libanaises vivant des situations similaires. Ensemble, elles ont cherché à sensibiliser la société en manifestant pour leurs droits devant les tribunaux religieux et attirant l’attention des médias sur les très grandes injustices qu’elles subissaient.
Nadyn a également collaboré avec ABAAD – Resource Center for Gender Equality, une autre organisation libanaise pour les droits des femmes, à l’occasion de campagnes pour la défense des droits des femmes, l’égalité dans le droit de la famille et la garde des enfants, et contre le mariage forcé et précoce.
Nadyn a tragiquement perdu la vie dans un accident de voiture le 6 octobre 2019, alors qu’elle se rendait à une manifestation contre les augmentations de taxes injustifiées, dans un pays qui connaît déjà une crise financière croissante. Nadyn Jouny n’avait que 29 ans au moment de son décès.
Además de las seis mesas redondas tradicionales, cada una centrada en uno de los capítulos del Consenso de Monterrey, se produjo un diálogo interactivo informal en el que participaron muchos actores, incluyendo a grupos por los derechos de las mujeres.
Las naciones ‘en desarrollo’ exhortaron a que se tuvieran en cuenta los desafíos globales así como las necesidades y posibilidades locales en la interacción con diferentes grupos (mujeres, jóvenes, personas con discapacidad, etc.) para abordar las temáticas identificadas en el Consenso de Monterrey.
Gender Impact Investing & The Rise of False Solutions:
An Analysis for Feminist Movements
Gender Impact Investing (GII) is now trending as a solution to gender inequality. Yet, as our report indicates, it is actually part of the problem. Public and private institutions marketing GII equate it with promotion of gender equality and with increased resources for women and girls.
Neither claim is evidence-based.
Rather, GII is another expression of subjecting our lives and societies to the same financial logic that has shaped, and continues shaping, the profound inequalities in our world.
With this report, AWID offers the readers - feminists, gender justice advocates and stakeholders in gender impact investing - a critical analysis and substantiated evidence to understand GII, its narratives, and economic and political implications for feminist movements.
لماذا تسألون عن اسم المجموعة، المنظمة و\ أو الحركة التي تعبئ الاستطلاع؟
نسأل عن هذه المعلومات كي نسهّل عملية المعالجة وكي نستطيع أن نتواصل مع مجموعتكم/ن في حالة لم تستطيعون تكملة الاستطلاع و\ أو في حالة كانت لديكم/ن شكوك أو أسئلة إضافية. يمكنكم/ن قراءة المزيد عن كيف نستعمل المعلومات التي نجمعها خلال عملنا هنا.
FRMag - Armenians
Arménien·ne·s, le féminisme est notre passé et notre avenir
par Sophia Armen
Que cela vous plaise ou non, les ungerhouis font partie intégrante de nos histoires de résistance et elles ne disparaîtront pas de sitôt. (...)
Hevrin Khalaf was a prominent Syrian Kurdish political leader in the autonomous region of Rojava where Kurdish women are risking their lives to resist the Turkish offensive and build a feminist system.
She was Secretary-General of the Future Syria Party (FSP), a group that aimed to build bridges, reconcile different ethnic groups and work towards a “democratic, pluralistic, and decentralized Syria.”
Hevrin was a symbol of this reconciliation effort. She also worked to promote equality between women and men and was a representative for visiting journalists, aid workers, and diplomats.
Hevrin was also a civil engineer from Derik, and was one of the founders of the Foundation for Science and Free Thought in 2012.
On 12 October 2019 she was tortured and murdered by the Turkish-backed militia, Ahrar al-Sharqiya during a military operation against Syrian Democratic Forces in Rojava.
“The killing of Khalaf is a turning point in Syria’s modern history. It once again demonstrated the old Kurdish proverb “no friends but the mountains.” I will always be a friend of Khalaf and her vision of a better world.” - Ahed Al Hendi
2011: le cinquième Dialogue de haut niveau lance les discussions sur l´agenda de développement de l´après-2015
Lecinquième Dialogue de haut niveau sur le financement du développement, organisé les 7 et 8 décembre 2011, a marqué le début des discussions relatives au programme de développement de l’après-2015 et aux liens entre ce programme et le financement du développement. La conférence a accordé une attention particulière à la question de l’accroissement de l’aide au financement des OMD. Dans ses observations finales, le Secrétaire général a appelé les membres à commencer à réfléchir sur le cadre de développement de l’après-2015.
A Joy to the World: Six Questions with Naike Ledan
Interviewed by Chinelo Onwualu
Naike Ledan is a social justice defendant, a committed feminist that brings forward 20 years of experience in human rights and health justice advocacy, women’s empowerment, the fight for universal access to basic services and social inclusion, as well as civil society capacity building. She has built extensive work in Canada, West and southern Africa, as well as in Haiti, in civil rights advocacy, capacity building for CSOs, while emphasising the social determinants of structural exclusion. She values the principles of shared leadership, anticolonial, anti-oppressive, and anti-patriarchal spaces.
Chinelo You’re billed as a trans rights activist; I’m curious about how you made that journey.
Naike So, I grew up in Haiti until I was 18, then I lived in Montreal for 19 years. Coming back to Haiti in 2016, I thought I would be coming back home, but the place had changed and I had to readjust. I did not necessarily reconnect in the way that I’d expected to with childhood family and friends. I came back as an expat with a comfortable work situation, and I felt very much like a foreigner for a very long time. And at the same time, I felt very much at home because of the language, the understood silence, the not having to explain when we start singing a commercial – you know, that thing we share, that energy, that space, that spirit.
My return to self-love – I would call “rebirth” – coinciding with giving birth to my first child, giving birth to myself, and falling in love with my queerness or same-gender lovingness. (Photo credit: Naike Ledan)
What helped me was, I loved the work of going into the country and documenting people’s knowledge. So I left the comfort. I became a country director of a regional organisation that was queer as fuck! Most of my work was to find resources and build the capacity of civil society. My strategy was to go into the countryside, look for all these little organizations, help build their capacity, and fund them. I was not interested in politicians and shaking hands and taking pictures . I had a very good ally, Charlot Jeudy – the [queer] activist that got killed three years ago in his house. We got very close after an Afro-queer film festival we were planning got banned in Haiti. But it made a lot of noise and sparked conversations about queerness everywhere, so Charlot introduced me to every little CSO in every little corner of the country. And I would just be there to help organisation[s] with registering legally or building their strategic plan. So it’s been a lot of these kinds of work that made me a queer activist and by extension, a trans activist. Although I don’t call myself that – an activist. It’s such a loaded word, you know? And it’s something people call you. I think I’m just a lover and a fighter .
Chinelo Tell me about the workshop you conducted with AWID for the festival. What was it about and what was the context?
My deep self awareness during my childhood years and my engagement in questioning inequalities and injustice at a very very young age (+/- 4 years old). (Photo credit: Naike Ledan)
Naike International media doesn’t really talk about Haiti, but with a political environment that is as bad as ours, the economic environment is even more catastrophic. Being a more middle class Haitian, speaking different languages, having different passports, I was initially hesitant to take the space. But I often see myself as a bridge more than someone that would talk about themself. That is how I came to invite Semi, who is a brilliant young trans woman from outside Port-au-Prince, to take the space to talk for herself and walk us through the ecosystem of the realities for trans women in Haiti. We ended up building a session about uninclusive feminism – or, I would say, formal feminist spaces – and how trans girls in Haiti do not have spaces where they can contribute to women’s knowledge and sharing of women’s realities. So the AWID festival was the opportunity for me to give the space to the women who should have it. We had a wonderful time; we had wine online while hosting the conversation. My co-facilitator, Semi, shared what it is like to be a trans child/girl/woman at different stages of her life. She also shared the dangers of the street, of poverty, of exclusion, of “not passing,” and her victories as well.
Chinelo What is the relationship of trans women to feminist organizations in Haiti? What has been your experience with that?
Naike It’s been really hard – heartbreaking, actually – the experience of trans women in Haiti. From not existing at all to just being extremely sexualized. The other thing that’s been happening is how they’re being killed, and how those killings have gone unreported in the media. This is how non-existent, how erased trans women are. They’re everywhere but not in job settings, not in feminist settings, not in organizational settings. Not even in LGBT organizations. It’s only recently, and because of a lot of advocacy push, that some of these organization are kind of readjusting, but in feminist spaces, this is still out of the question. We are still having to deal with the old exclusionary discourse of “They’re not women. Of course, if they can pass…” The culture of passing, it’s a risk management conversation – how much you pass and how much you don’t pass and what it means for your body and the violence it inflicts. In the trans-exclusionary realities we live in, which are reproduced in a lot of feminist spaces, those that pass completely may be considered girls, but only to a certain extent. But how about falling in love, how about having a conversation, how about being in the closet, how about wanting a certain aesthetic, or a career? So really, the conversation about hormone therapy becomes about risk reduction, as Semi herself shared at the workshop. But we don’t have the option of hormone therapy, we don’t have the medical framework nor the system to support those who would like to pursue that option.
Chinelo When you talk about the way that trans people and queer people are thought of in society, it sounds like it might be similar to Nigeria, which can be a deeply homophobic environment.
Naike Haiti is a very complex country in a very beautiful way. Nothing is simple, you know, nothing is ever one way. Haitians are very tolerant – and they’re also very homophobic. You’re going to find regions in the countryside where people aren’t that homophobic at all because all the Vodou temples there, and this is a religion that respects life. One basic principle of the Vodou religion is that all children are children. So, there is no right or wrong in the religion. For the longest time, people thought of Haiti as a haven, a place where people are tolerant – we’re talking 70s, 80s, pre-HIV, 90s even. Then you had the earthquake [in 2010] where around 300,000 people died. And then all this money came from the south of the US through the Evangelicals to rebuild the country and find Jesus. So, the homophobia in Haiti is very recent. In the depth, in the heart of the soul of the culture, I cannot really say that it is homophobic. But in the everyday life, it surely lands on the skin of queer people, that violence. And that of women, of poor women, of dark women as well, because colorism runs deep in the Caribbean.
Chinelo How have you managed this? What’s been your strategy for survival?
My return to Haiti as part of my decolonizing process, and choosing to physically position my senses and my family’s senses to magic and blackness uncompromisingly. (Photo credit: Naike Ledan)
Naike I’m really in love with my work. I love working. When I first arrived, I was working with this horrible NGO but I was doing amazing work. I was always in the countryside, conversing and learning from people, from women. And that filled my heart for so long because I’m very much in love with my culture, with black people, with black women – old black women, black babies. It just fills me up in a spiritual way. When we were in Canada my kids were in these all-white schools and tokenized. They did not speak Creole nor French. And now, they’re running free in the yard and starting to fight in Creole. I also found hubs of survival with the people I met. I created bonds with the queers and others who were weirdos like me and it’s been really wonderful. But now I’m struggling because I don’t feel safe in Haiti anymore. We have about 40 kidnappings per week in Port-Au-Prince – and it’s been like that since 2018. I’ve developed anxiety and panic attacks. So It’s time to go, and I’ve been asking myself, “where is home?” I spent 19 years in Montreal but I never felt at home there. When I left, I never missed it so I don’t want to go back. I’ve been crying a lot lately because it feels like entering a second exile.
Chinelo What’s your relationship to pleasure, leisure, and rest?
Naike My relationship with pleasure, leisure, and rest are for me one and the same. It is the lived moment when I indulge in the heat of the sun on my face for example. It is pleasure, leisure, and rest at the same time.
Pleasure: My go-to space, most solely a haven of celebration of myself. I reserve myself the power and the right to be loud or quiet in the enjoyment of the pleasure I experience. All the pleasure I viciously and abundantly indulge in, including and not limited to the pleasure of solitude and silence.
Leisure: biking, music festivals, eating, wine discoveries, dancing in Haitian traditional Vodou dances are amongst many that occur at the moment.
Rest: is what I live for. As an overachiever and a person that is literally in love with work, it is a paradox how lazy I am. No one knows that because all of what the world sees is this: an accomplished overworker. They do not know how I can just, uncompromisingly and profoundly indulge in idleness.
ExploreTransnational Embodiments
This journal edition in partnership with Kohl: a Journal for Body and Gender Research, will explore feminist solutions, proposals and realities for transforming our current world, our bodies and our sexualities.
نصدر النسخة هذه من المجلة بالشراكة مع «كحل: مجلة لأبحاث الجسد والجندر»، وسنستكشف عبرها الحلول والاقتراحات وأنواع الواقع النسوية لتغيير عالمنا الحالي وكذلك أجسادنا وجنسانياتنا.
Мы проанализируем ответы, чтобы получить представление о тенденциях, и представим результаты на 15-м Международном форуме AWID в Бангкоке, а также в режиме онлайн, в декабре 2024 года. Зарегистрируйтесь для участия в Форуме здесь!
FRMag - Ghosts Of Girlhood
Ghosts Of Girlhood
by Akua Antiwiwaa
There is an old, hazy picture laying in front of me. In it I am dressed in all white, from the pearl beads fastened into my hair and tucked against my ears, to the ones that trail loosely around my tiny wrists. (...)
Diana Isabel Hernández Juárez fue una maestra guatemalteca, defensora de los derechos humanos y activista comunitaria y del medioambiente. Fue la coordinadora del programa ambiental de la parroquia de Nuestra Señora de Guadalupe, en la costa sur del país.
Diana dedicó su vida a co-crear conciencia ambiental, y trabajó de modo particularmente estrecho con comunidades locales para abordar problemas ambientales y proteger los recursos naturales. Inició proyectos tales como viveros forestales, granjas municipales, huertas familiares y campañas de limpieza. Participó activamente en programas de reforestación, tratando de recuperar especies nativas y paliar la falta de agua, en más de 32 comunidades rurales.
El 7 de septiembre de 2019, Diana recibió disparos y fue asesinada por dos hombres armados desconocidos mientras se encontraba participando de una procesión en su comunidad. Diana tenía solamente 35 años en el momento de su muerte.
May 2015: Consultations on the Draft Outcome document are held
Additional consultation sessions on the Draft Outcome Document
On 7 May, the revised outcome document for the 3rd FfD conference in Addis was released by the co-facilitators
In support of continued progress on the Outcome Document, ad hoc additional sessions for consultations on the Draft Outcome Document took place from 12-15 May 2015 and 26-29 May 2015 at UN headquarters in New York
