Each Forum takes place in a different region, and it is time for the AWID Forum to come back to Asia! We visited many countries in the region, consulted feminist movements, and conducted detailed assessments of logistics, accessibility, safety, visas and more. Eventually, the AWID Board enthusiastically approved Bangkok, Thailand, as the best option. We are excited to come back to Bangkok, where we held the AWID Forum in 2005.

AWID’s working languages are English, French and Spanish. Thai will be added as the local language, as well as sign language & other accessibility measures. Other languages may be added if funding permits, so check back regularly for updates. We care about language justice and will try to include as many languages as we can and as our resources allow. We hope to create multiple opportunities for many of us to be present in our languages and to communicate with each other.

English body

Before starting the WITM research methodology, it is important you prepare the background and know what to expect.

Capacity

With AWID’s WITM research methodology, we recommend that you first review the entire toolkit.

While this toolkit is designed to democratize WITM research, there are capacity constraints related to resources and research experience that may affect your organization’s ability use this methodology.

Use the “Ready to Go?” Worksheet to assess your readiness to begin your own WITM research. The more questions you can answer on this worksheet, the more prepared you are to undertake your research.

Trust

Before beginning any research, we recommend that you assess your organization’s connections and trust within your community.

In many contexts, organizations may be hesitant to openly share financial data with others for reasons ranging from concerns about how the information will be used, to fear of funding competition and anxiety over increasing government restrictions on civil society organizations.

As you build relationships and conduct soft outreach in the lead-up to launching your research, ensuring that your objectives are clear will be useful in creating trust. Transparency will allow participants to understand why you are collecting the data and how it will benefit the entire community.

We highly recommend that you ensure data is collected confidentially and shared anonymously. By doing so, participants will be more comfortable sharing sensitive information with you. 

First step

1. Gather your resources

We also recommend referring to our “Ready to Go?” Worksheet to assess your own progress.

First step

1. Gather your resources

Ready to Go? Worksheet

Download the toolkit in PDF

 جديد

عبر الإنترنت وهجين

كمشارك/ة عبر الإنترنت، يمكنك توجيه النشاطات والتواصل والتحدث مع الآخرين/ الأخريات وتجربة الإبداع والفن والاحتفال بمنتدى جمعية حقوق المرأة في التنمية بشكل مباشر. سيستمتع المشاركون/ات المتصلون/ات عبر الإنترنت ببرنامج غني ومتنوع، بدءًا من ورشات العمل والنقاشات وحتى نشاطات الاستشفاء والعروض الموسيقية. ستركز بعض الأنشطة على التواصل بين المشاركين/ات عبر الإنترنت، وسيكون البعض الآخر هجينًا بالفعل، يركز على الاتصال والتفاعل بين المشاركين/ات عبر الإنترنت وأولئك الموجودين/ات في بانكوك.

Definition

The solidarity economy (including cooperative economy and gift economy) is an alternative framework that is allowing for different forms in different contexts, open to continual change.

This framework is grounded in the principles of:

• solidarity, mutualism (Mutual Aid), and cooperation
• equity in all dimensions
• social well-being
• sustainability
• social and economic democracy
• pluralism

The producers in a solidarity economy develop economic processes that are intimately related to their realities, preservation of the environment and mutual cooperation.

Context

According to feminist geographer Yvonne Underhill-Sem, the gift economy is an economic system in which goods and services flow between people without explicit agreement of their value or future reciprocity.

Behind gifting is human relationship, generation of goodwill, and attention to the nurturance of the whole society and not just one’s immediate self and family, it is about the collective.

For example, in the Pacific region, this includes: collecting, preparing, and weaving terrestrial and marine resources for mats, fans, garlands, and ceremonial items; and raising livestock and storing seasonal harvests.

Feminist perspective

The incentives for women to be involved in economic activities are diverse, ranging from the fulfillment of career aspirations and making money for a long-term comfortable life to making money to make ends meet, paying off debt, and escaping from the drudgery of routine life.

To accommodate the diverse environments that women operate in, the concept of solidarity economy is in continual development, discussed and debated.

Learn more about this proposition

• The networks of organisations gathered within the Intercontinental Network for the Promotion of Social Solidarity Economy (RIPESS) issued a set of recommendations for the post-2015 development agenda that summarizes the key demands of a solidarity economy.
• The “Global Vision for a Social Solidarity Economy: Convergences and Differences in Concepts, Definitions and Frameworks” paper released by RIPESS in 2015 is part of a process of dialogue in which the network has been engaged. The global vision paper lays out the main points of the discussions and identifies areas to explore further.

Why this resource?

While active participants on the front lines of protests and uprisings in the Middle East and North Africa (MENA), women became invisible, absent from processes of formation of the new states, and excluded from decision-making roles, responsibilities, and positions in the aftermath of the uprisings. Except in rare cases, men dominated leadership positions in transitional structures, including the constitutional reform and electoral committees[i]. Subsequent elections brought very few women to parliamentary and ministerial positions.

Additionally, a strong and immediate backlash against women and women’s rights has clearly emerged in the aftermath. The rise of new religious fundamentalist groups with renewed patriarchal agendas aiming to obliterate previous gains of the women’s movements even in countries with longer histories of women’s rights, such as Tunisia, has been very alarming.

The varying contexts of governance and transition processes across the MENA countries presents an important opportunity for women human rights defenders to shape the future of these democracies. However, the lack of prioritization of women’s rights issues in the emerging transitions and the aforementioned backlash have posed a variety of complex challenges for the women’s movements. Faced with these enormous challenges and possibilities, women’s rights activists have been struggling to forge ahead a democratic future inclusive and only possible with women’s rights and equality. The particular historical and contextual legacies that impact women’s movements in each country continue to bear on the current capacities, strategies, and overall preparedness of the women’s movements to take on such a challenge. Burdened with daily human rights violations in one context, with lack of resources and tools in another, with organizational tensions in a third, in addition to the constant attacks on them as activists, women human rights defenders have voiced their desire to be more equipped with knowledge and tools to be effective and proactive in engaging with these fast-changing environments. Conceptual clarity and greater understanding of notions and practices of democratization, transitional justice tools and mechanisms, political governance and participation processes, international and local mechanisms, movement building strategies, constitutional reform possibilities, and secularization of public space and government are important steps to defining future strategic action.

It is clear that feminists and women’s rights activists cannot wait for women’s rights to be addressed after transitions – issues must be addressed as the new power configurations are forming. Experiences of earlier moments of transition, namely from colonial rule, have clearly demonstrated that women’s rights have to be inherently part of the transition movement towards a more just and equal society.

What is included?

This publication represents a research mapping of key resources, publications and materials on transitions to democracy and women’s rights in different countries of the world that have undergone such processes, such as: Indonesia, Chile, South Africa, Nepal, Mexico, Argentina, Poland, Ukraine, as well as within the Middle East and North Africa (MENA). It provides bibliographic information and short summaries of resources which succinctly identify the contextual changes and challenges facing women in those particular transitional moments, as well as clearly delineates the ways in which women’s rights activists sought to confront those challenges and what lessons were learned.

A key criterion in the selection process was the primacy of a women’s rights/feminist perspective; the few exceptions to this rule offer a unique and, we hope, useful, perspective on the issues that women’s rights organizations and activists face in the region.  The texts have been selected to provide a wide range of information, relevant to women human rights defenders working from the grassroots to the international level, across issues (including different case studies and examples), from different perspectives (international human rights bodies, academic institutions, NGO contributions, activists’ experiences, etc.), and at a wide range of levels of complexity, in order to respond to the needs of as many readers as possible.

The mapping clusters resources under six major categories:

• Transitions to Democracy
• Political Participation
• Movement Building
• Transitional Justice
• Constitutional/Legal Reform
• Responses to Fundamentalisms