Women Human Rights Defenders
WHRDs are self-identified women and lesbian, bisexual, transgender, queer and intersex (LBTQI) people and others who defend rights and are subject to gender-specific risks and threats due to their human rights work and/or as a direct consequence of their gender identity or sexual orientation.
WHRDs are subject to systematic violence and discrimination due to their identities and unyielding struggles for rights, equality and justice.
The WHRD Program collaborates with international and regional partners as well as the AWID membership to raise awareness about these risks and threats, advocate for feminist and holistic measures of protection and safety, and actively promote a culture of self-care and collective well being in our movements.
Risks and threats targeting WHRDs
WHRDs are exposed to the same types of risks that all other defenders who defend human rights, communities, and the environment face. However, they are also exposed to gender-based violence and gender-specific risks because they challenge existing gender norms within their communities and societies.
By defending rights, WHRDs are at risk of:
- Physical assault and death
- Intimidation and harassment, including in online spaces
- Judicial harassment and criminalization
- Burnout
A collaborative, holistic approach to safety
We work collaboratively with international and regional networks and our membership
- to raise awareness about human rights abuses and violations against WHRDs and the systemic violence and discrimination they experience
- to strengthen protection mechanisms and ensure more effective and timely responses to WHRDs at risk
We work to promote a holistic approach to protection which includes:
- emphasizing the importance of self-care and collective well being, and recognizing that what care and wellbeing mean may differ across cultures
- documenting the violations targeting WHRDs using a feminist intersectional perspective;
- promoting the social recognition and celebration of the work and resilience of WHRDs ; and
- building civic spaces that are conducive to dismantling structural inequalities without restrictions or obstacles
Our Actions
We aim to contribute to a safer world for WHRDs, their families and communities. We believe that action for rights and justice should not put WHRDs at risk; it should be appreciated and celebrated.
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Promoting collaboration and coordination among human rights and women’s rights organizations at the international level to strengthen responses concerning safety and wellbeing of WHRDs.
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Supporting regional networks of WHRDs and their organizations, such as the Mesoamerican Initiative for WHRDs and the WHRD Middle East and North Africa Coalition, in promoting and strengthening collective action for protection - emphasizing the establishment of solidarity and protection networks, the promotion of self-care, and advocacy and mobilization for the safety of WHRDs;
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Increasing the visibility and recognition of WHRDs and their struggles, as well as the risks that they encounter by documenting the attacks that they face, and researching, producing, and disseminating information on their struggles, strategies, and challenges:
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Mobilizing urgent responses of international solidarity for WHRDs at risk through our international and regional networks, and our active membership.
Related Content
Key opposition discourses
Ultra conservative actors have developed a number of discourses at the international human rights level that call on arguments manipulating religion, culture, tradition, and national sovereignty in order to undermine rights related to gender and sexuality.
Anti-rights actors have increasingly moved away from explicitly religious language. Increasingly, we see regressive actors - who may previously have derided human rights concepts - instead manipulating and co-opting these very concepts to further their objectives.
Protection of the family
This emerging and successful discourse appears innocuous, but it functions as a useful umbrella theme to house multiple patriarchal and anti-rights positions. The ‘protection of the family’ theme is thus a key example of regressive actors’ move towards holistic and integrated advocacy.
The language of ‘protection of the family’ works to shift the subject of human rights from the individual and onto already powerful institutions.
It also affirms a unitary, hierarchical, and patriarchal conception of the family that discriminates against family forms outside of these rigid boundaries. It also attempts to change the focus from recognition and protection of the rights of vulnerable family members to non-discrimination, autonomy, and freedom from violence in the context of family relations.
The Right to Life
The Holy See and a number of Christian Right groups seek to appropriate the right to life in service of an anti-abortion mission. Infusing human rights language with conservative religious doctrine, they argue that the right to life, as set out in the Universal Declaration of Human Rights and the International Covenant on Civil and Political Rights, applies at the moment of conception.
The discourse has no support in any universal human rights instrument. Yet this is an appealing tactic for anti-rights actors, because the right to life cannot be violated under any circumstances and is a binding legal standard.
Sexual rights
Anti-rights actors use a number of rhetorical devices in their campaign to undermine sexual rights: they argue that sexual rights do not exist or are ‘new rights,’ that they cause harm to children and society, and/or that these rights stand in opposition to culture, tradition or national laws.
Conservative actors engaged in advocacy at the UN attack the right to comprehensive sexuality education from several directions. They claim that CSE violates ‘parental rights’, harms children, and that it is not education but ideological indoctrination. They also claim that comprehensive sexuality education is pushed on children, parents, and the United Nations by powerful lobbyists seeking to profit from services they provide to children and youth.
Attempts to invalidate rights related to sexual orientation and gender identity have proliferated. Ultra conservative actors argue that application of long-standing human rights principles and law on this issue constitutes the creation of ‘new rights’; and that the meaning of rights should vary radically because they should be interpreted through the lens of ‘culture’ or ‘national particularities.’
Reproductive Rights
Christian Right organizations have been mobilizing against reproductive rights alongside the Holy See and other anti-rights allies for several years. They often argue that reproductive rights are at heart a form of Western-imposed population control over countries in the global South. Ironically, this claim often originates from U.S. and Western Europe-affiliated actors, many of whom actively work to export their fundamentalist discourses and policies.
Regressive actors also cite to ‘scientific’ arguments from ultra-conservative think tanks, and from sources that rely on unsound research methodologies, to suggest that abortion causes an array of psychological, sexual, physical, and relational side effects.
Protection of children and parental rights
Just as anti-rights actors aim to construct a new category of ‘protection of the family,’ they are attempting to construct a new category of ‘parental rights,’ which has no support in existing human rights standards.
This discourse paradoxically endeavours to use the rights protections with which children are endowed, as articulated in the Convention on the Rights of the Child, to support the rights of parents to control their children and limit their rights.
Violence against women
Increasingly, anti-rights actors are attempting to infiltrate and subvert standards and discourses developed by women human rights defenders, such as violence against women (VAW).
At the Commission on the Status of Women and other spaces, one rhetorical move is to treat VAW as a concept in which to embed anti-reproductive rights and patriarchal arguments. Ultra conservative actors, for example, have argued that non-heteronormative or traditional intimate partner relationships are a risk factor for violence, and emphasize that fathers are necessary to protect families from violence.
Gender and ‘gender ideology’
The Holy See has set off a sustained critique of gender, ‘gender ideology’, ‘gender radicals,’ and gender theory, and anti-rights actors often read the term as code for LGBTQ rights. Gender is used by the religious right as a cross-cutting concept that links together many of their discourses. Increasingly, the hysteria on this subject fixates on gender identity and trans rights.
Complementarity and human dignity
Complementarity of the sexes is a discourse employed by a number of ultra-conservative actors today. Its rhetoric is structured around an assumption of difference: men and women are meant to have differing but complementary roles in marriage and family life, and with respect to their engagement in the community and political and economic life.
Reference to ‘natural’ roles is meant to fundamentally reject universal human rights to equality and non-discrimination.
It is also used to justify State and non-State violations of these rights, and non-compliance with respect to State obligations to eliminate prejudices and practices based on stereotyped roles for men or women.
National sovereignty and anti-imperialism
This discourse suggests that national governments are being unjustly targeted by UN bodies, or by other States acting through the UN. This is an attempt to shift the subject of human rights from the individual or marginalized community suffering a rights violation to a powerful and/or regressive institution - i.e. the state, in order to justify national exceptions from universal rights or to support state impunity.
Religious freedom
Anti-rights actors have taken up the discourse of freedom of religion in order to justify violations of human rights. Yet, ultra-conservative actors refer to religious freedom in a way that directly contradicts the purpose of this human right and fundamentally conflicts with the principle of the universality of rights. The inference is that religious liberty is threatened and undermined by the protection of human rights, particularly those related to gender and sexuality.
The central move is to suggest that the right to freedom of religion is intended to protect a religion rather than those who are free to hold or not hold different religious beliefs.
Yet under international human rights law, the right protects believers rather than beliefs, and the right to freedom of religion, thought and conscience includes the right not to profess any religion or belief or to change one’s religion or belief.
Cultural rights and traditional values
The deployment of references to culture and tradition to undermine human rights, including the right to equality, is a common tactic amongst anti-rights actors. Culture is presented as monolithic, static, and immutable, and it is is often presented in opposition to ‘Western norms.’
Allusions to culture by anti-rights actors in international policy debates aim to undermine the universality of rights, arguing for cultural relativism that trumps or limits rights claims. Regressive actors’ use of cultural rights is founded on a purposeful misrepresentation of the human right. States must ensure that traditional or cultural attitudes are not used to justify violations of equality, and human rights law calls for equal access, participation and contribution in all aspects of cultural life for all, including women, religious, and racial minorities, and those with non-conforming genders and sexualities.
Subverting ‘universal’
Anti-rights actors in international policy spaces increasingly manipulate references to universal or fundamental human rights to reverse the meaning of the universality of rights.
Rather than using the term universal to describe the full set of indivisible and interrelated human rights, ultra conservative actors employ this term to instead delineate and describe a subset of human rights as ‘truly fundamental.’ Other rights would thus be subject to State discretion, ‘new’ rights or optional. This discourse is especially powerful as their category of the truly universal remains unarticulated and hence open to shifting interpretation.
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Barbara Lezama
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We are thrilled to announce the launch of AWID’s new podcast THAT FEMINIST FIRE. Our narrative series unravels over 40 years of feminist movements—and reimagines a way forward.
In our pilot season, you’ll hear five compelling stories that are part of a constellation of feminist activism today. Hosted by our very own Gopika Bashi, Deputy Director of Programmes at AWID, each episode explores unique but interconnected feminist realities that are achieving greater gender justice and human rights.
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Lina Ben Mhenni
« Je veux dire à tou·te·s les Tunisien·ne·s : Nous devons nous rassembler pour dire “non” à la censure et aux procès d’opinion. » - Lina Ben Mhenni (entretien de 2013)
Lina Ben Mhenni était une blogueuse, activiste et chargée de cours de linguistique tunisienne. Elle s’est exprimée haut et fort contre la censure sur Internet, a défendu la liberté d’expression ainsi que les droits des femmes et les droits humains. Lina s’est également battue pour la libération des étudiant·e·s arrêté·e·s sous l’ancien président Zine el-Abidine Ben Ali.
« Un cyberactiviste doit aller sur le terrain, sentir ce que vivent les autres. On dit que la Révolution tunisienne est celle du Net, mais si elle n’était que ça, elle n’aurait jamais abouti ! » » Lina Ben Mhenni (article dans Ouest-France)
Elle a co-organisé en 2010 une manifestation en réaction à la suppression des médias et la censure sur Internet imposées par le gouvernement. Lina était très connue pour son blog « A Tunisian Girl » et son travail pendant la révolution tunisienne en 2011 était reconnu. Elle s’est servie de son blog pour transmettre des informations sur la révolte, partager des images documentant les manifestations, et a été parmi les rares voix qui s’élevèrent pour dénoncer les assassinats et la répression des manifestant·e·s à Sidi Bouzid. Lina était une des rares blogueuses à utiliser son vrai nom sur Internet, et non un pseudonyme pour protéger son identité.
« Notre liberté d’expression est vraiment en danger. Je crains que nous ne soyons en train de perdre les fruits magnifiques de notre révolution : la disparition de la peur et la liberté d’expression. Nous devons continuer de nous battre pour protéger et préserver ce droit. » - Lina Ben Mhenni (entretien de 2013)
Lina n’avait que 36 ans lorsqu’elle est décédée, le 27 janvier 2020, de complications d’une maladie auto-immune.
« La liberté, une meilleure éducation et la santé - c’est tout ce que nous voulions. Lorsque nous échouions, elle nous incitait à continuer. » Hala, l’institutrice de Lina.
FRMag - Our neighbourhood, our network
Our neighbourhood, our network, our strength
by Marta Plaza Fernández
The feminist reality that I want to share is about weaving networks in which we uphold one another. (...)
artwork: “Entretejidas” [Interwoven women] by Surmercé >
When development initiatives, religious fundamentalisms and the state of women’s rights collide
Nuestro nuevo documento de investigación El diablo se esconde en los detalles aborda la falta de conocimientos sobre los fundamentalismos religiosos en el sector del desarrollo, y se propone comprender mejor de qué manera estos fundamentalismos inhiben el desarrollo y, en particular, los derechos de las mujeres. Propone recomendaciones para que quienes trabajan en temas de desarrollo desafíen la labor de los fundamentalismos y eviten fortalecerlos inadvertidamente. [CTA download link: Leer el documento completo]
Seven pointers to consider
| Graphic1 | 1. Control of women’s bodies, sexuality, and choice are “warning signs” of rising fundamentalisms. |
| 2. Neoliberal economic policies have a particularly negative impact on women, and fuel the growth of religious fundamentalisms. | Graphic2 |
| Graphic3 | 3. Choosing religious organizations as default for partnerships builds their legitimacy and access to resources, and supports their ideology, including gender ideology. |
| 4.Everyone has multiple identities and should be defined by more than just their religion. Foregrounding religious identities tends to reinforce the power of religious fundamentalists. | Graphic4 |
| Graphic5 | 5. Religion, culture, and tradition are constantly changing, being reinterpreted and challenged. What is dominant is always a question of power. |
| 6. Racism, exclusion, and marginalization all add to the appeal of fundamentalists’ offer of a sense of belonging and a “cause”. | Graphic6 |
| Graphic7 | 7. There is strong evidence that the single most important factor in promoting women’s rights and gender equality is an autonomous women’s movement. |
Auge global de los fundamentalismos religiosos.
El Diablo se esconde en los detalles proporciona detalles de las graves violaciones a los derechos humanos y, en particular, de las violaciones a los derechos de las mujeres, causados por los fundamentalismos auspiciados por los Estados, así como por actores fundamentalistas no estatales como milicias, organizaciones comunitarias confesionales e individuos. La profundización fundamentalista de normas sociales atávicas y patriarcales está provocando el aumento de la violencia contra las mujeres, las niñas y las defensoras de derechos humanos (WHRDs). El informe propuesta estas ideas clave para abordar el problema:
- [icon] Fundamentalismos religiosos están ganando terreno en el seno de las comunidades
- [icon] Sistemas políticos
- [icon] Escenarios internacionales, con efectos devastadores para la gente común y para las mujeres en particular.
Los agentes de desarrollo deben actuar urgentemente.
Quienes trabajan en el desarrollo están de capacidad de asumir una posición más firme. Su capacidad colectiva para reconocer y enfrentar conjuntamente a los fundamentalismos religiosos resulta crucial para promover la justicia social, económica y de género y los derechos humanos de todas las personas en el marco del desarrollo sostenible. Resulta fundamental promover que el poder y los privilegios se entiendan desde la óptica del feminismo interseccional y aplicar esta comprensión a los interrogantes sobre religión y cultura. Las organizaciones de mujeres ya poseen conocimientos y estrategias para oponerse a los fundamentalismos. Quienes trabajan en el desarrollo deberían apoyarse en estos e invertir en coaliciones enfocadas en múltiples temáticas. Lo anterior, les ayudará a alcanzar nuevos horizontes.
Carole Seymour-Jones
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On autonomous resourcing alternatives
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Isabel Cabanillas de la Torre
Isabel Cabanillas de la Torre was a much loved young feminist artist and activist from Ciudad Juárez, Mexico, known for her beautiful and evocative hand-painted clothing with eyes being an emblematic feature in her work. Her murals transformed the run down and vacant buildings in Ciudad Juarez’s downtown, bringing life and political commentary to their walls.
Through her art and political activism Isabel sought to draw attention to the gender based violence pervasive in her hometown. She volunteered with the women’s network Mesa de Mujeres on the Citizen Observatory on Gender to monitor the performance of judges, prosecutors and public defenders on cases of femicides and other gender based violations. She was also a member of Hijas de su Maquilera Madre, a feminist collective whose name makes reference to the daughters of mothers who are maquila workers. Some of these mothers were among the first victims of femicide in the city.
Isabel’s latest project, still in progress, was an art installation to protest a Canadian company that was looking to mine copper in the Samalayuca Desert.
On 18 January, 2020 Isabel was shot while riding her bike back home in Downtown Juárez, in what appeared to be a targeted killing, her body found beside her bike.
Isabel’s murder, sparked a new wave of outrage against femicides in the region, hundreds marched to the US-Mexico border bridge, blocking it for hours and chanting “Ni una mas” (Not one more) as feminist collectives continue to protest the murders of women throughout Mexico. In 2019 alone, 3142 women and girls were killed in Mexico, many of whom were targeted specifically because of their gender.
She loved riding her bike.
"The bike for her was a symbol of freedom. A symbol of being free in the streets." - Marisol (a friend of Isabel’s)
FRMag - Looking at me Looking at Safe Spaces
Mirándome observar los espacios seguros
por Judyannet Muchiri
En octubre del año pasado, me fui a Kenia para empezar lo que he llegado a considerar el trabajo más importante que he hecho hasta ahora. (...)
arte: «Healing Together» [Sanar juntxs], Upasana Agarwal >
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Dolorosa Mubvumbi
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Conoce más sobre el impacto del foro a través de estas historias.
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Aïssata Kane
Aïssata Kane, también conocida afectuosamente como «Yaye Kadia»” [«Madre Kadia»], fue una feminista comprometida, durante toda su vida, con la defensa de los derechos de las mujeres africanas y, en especial, mauritanas.
En 1975 fue la primera mujer en ocupar el cargo de Ministra de Protección Familiar y Asuntos Sociales, puesto desde el cual Aïssata trabajó fervientemente para mejorar el estatus de las mujeres de su país.
Este trabajo incluyó el fomento de la educación de niñas y mujeres, la lucha contra la práctica de alimentación forzada de mujeres jóvenes, la incidencia para la inclusión de una legislación sobre derechos maritales, y la promoción de la creación de un cupo de representación femenino en el Parlamento.
«[Aïssata] materializaba todas sus pasiones con humildad, valentía y determinación. No quería molestar a nadie con su lucha en todos estos frentes simultáneos.» - Ball Halimata Dem, sobrina de Aïssata
Fundó la Unión Nacional de Mujeres de Mauritania (UNFM), creando y publicando con otras activistas Marienou, una revista dedicada a la emancipación de las mujeres mauritanas. Aïssata también dirigió varias organizaciones subregionales y locales, por ejemplo, como Presidenta de la Asociación Internacional de Mujeres Francófonas (AIFF) y, como firme ecologista, fue Presidenta de la Asociación para la Protección del Medio Ambiente de Mauritania (APEM).
En 2018, recibió el Premio a la Mujer Pionera, en honor a su trabajo para la promoción del estatus de las mujeres de Mauritania y como reconocimiento de su fuerte liderazgo y su sentido de la innovación.
Aïssata falleció el 10 de agosto de 2019.
