Young Feminist Activism
Organizing creatively, facing an increasing threat
Young feminist activists play a critical role in women’s rights organizations and movements worldwide by bringing up new issues that feminists face today. Their strength, creativity and adaptability are vital to the sustainability of feminist organizing.
At the same time, they face specific impediments to their activism such as limited access to funding and support, lack of capacity-building opportunities, and a significant increase of attacks on young women human rights defenders. This creates a lack of visibility that makes more difficult their inclusion and effective participation within women’s rights movements.
A multigenerational approach
AWID’s young feminist activism program was created to make sure the voices of young women are heard and reflected in feminist discourse. We want to ensure that young feminists have better access to funding, capacity-building opportunities and international processes. In addition to supporting young feminists directly, we are also working with women’s rights activists of all ages on practical models and strategies for effective multigenerational organizing.
Our Actions
We want young feminist activists to play a role in decision-making affecting their rights by:
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Fostering community and sharing information through the Young Feminist Wire. Recognizing the importance of online media for the work of young feminists, our team launched the Young Feminist Wire in May 2010 to share information, build capacity through online webinars and e-discussions, and encourage community building.
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Researching and building knowledge on young feminist activism, to increase the visibility and impact of young feminist activism within and across women’s rights movements and other key actors such as donors.
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Promoting more effective multigenerational organizing, exploring better ways to work together.
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Supporting young feminists to engage in global development processes such as those within the United Nations
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Collaboration across all of AWID’s priority areas, including the Forum, to ensure young feminists’ key contributions, perspectives, needs and activism are reflected in debates, policies and programs affecting them.
Related Content
Snippet FEA Audio Story 4 (FR)
Écoutez cette histoire ici :
What Our Members Say - FR
Ce que disent nos membres
FRMag - Anatomy of a survivor's story
Anatomie de l'histoire d’une survivante
par Maryum Saifee
Lorsqu’on effectue une recherche en ligne sur les « Mutilations génitales féminines » ou « MGF », un schéma en quatre parties sur l’anatomie des femmes apparaît à côté d’une page Wikipédia dédiée. (...)
Illustration : « Rêves », par Neesa Sunar >
Sarah Maldoror
«No adhiero al concepto de “Tercer Mundo”. Hago películas para que las personas (no importa de qué raza o color sean) puedan entenderlas. Para mí, solamente existen explotadores y explotadxs, eso es todo. Hacer una película significa tomar una posición.» - Sarah Maldoror
La innovadora Sambizanga (1972), su «película revolucionaria», sigue la lucha de liberación anticolonial de lxs militantes de Angola y capta la perspectiva de una mujer en el momento histórico en que se encuentra.
«Para muchxs cineastas africanxs, el cine es una herramienta revolucionaria, una educación política para crear consciencia. Se inscribe en la evolución de un Tercer Cine, que se orienta a descolonizar el pensamiento y promover cambios radicales en la sociedad.» - Sarah Maldoror
A lo largo de su carrera, Sarah (junto con otrxs artistas africanxs y caribeñxs) cofundó, en 1956, la primera troupe de teatro negra de Francia. Realizó alrededor de cuarenta películas, incluidos importantes documentales que difundieron la vida y la obra de artistas negrxs, entre lxs cuales se encuentra su amigo y poeta, Aimé Césaire, quien le escribió:
«A Sarah Maldo
que, cámara en mano,
lucha contra la opresión, la alienación
y se planta de cara
frente a la estupidez humana.»
Sarah estaba también dedicada a lograr que las mujeres africanas se apropiaran más del proceso de filmación. En una entrevista, señaló:
«Las mujeres africanas deben estar en todos lados. Deben estar en las imágenes, detrás de la cámara, en la sala de edición, y participar en todas las etapas de la realización de una película. Ellas deben ser quienes hablen sobre sus problemas.»
Sarah dejó un legado formidable para que sea continuado.
Nacida el 19 de julio de 1929, Sarah falleció el 13 de abril de 2020 debido a complicaciones por el coronavirus.
Mira Sambizanga y lee una reseña de la película en un artículo del New York Times de 1973 (solo en ingles)
MANGO
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Jurema Araújo is a teacher-poet from Rio de Janeiro. She contributed to the magazine Urbana, edited by the poets Brasil Barreto and Samaral (RIP) and to the book Amor e outras revoluções (Love and Other Revolutions) with several other writers. In collaboration with Angélica Ferrarez and Fabiana Pereira, she co-edited O livro negro dos sentidos (The Black Book of Senses), a creative anthology on black women’s sexuality in Brazil. Jurema is 54-years-old; she has a daughter, three dogs, a cat, and many friends. |

Suck it with me?Mango is my favorite fruit. |
Chupa Comigo?A fruta que eu mais gosto é manga! |
Introducing The Black Book of Senses
I’ll admit it: when Angélica and Fabi invited me to curate a collection of erotic texts by black women, I didn’t know what curatorship was. I understood the erotic well, but curatorship... I smiled, feeling shy and flattered. I think I thanked them – at least I hope I did – and thought to myself: what the fuck is it?! This fancy word I’ll have to learn the meaning of while doing it, what is it?
Now at this point, I know what it is to be a curator: it is making love with someone else’s texts, with someone else’s art, with the intention of putting a book together. And that is exactly what I did. I undressed each text of every author of this book with a literary lasciviousness. And I got involved in the words and senses of others. I was penetrated by poems I didn’t write; tales I didn’t even dare to imagine turned me upside down, messing with my feelings, with my libido. And it was a wonderful and unusual orgasm: ethereal, corporeal, sublime, at once intellectual and sensitive.
These texts pulsated like a clit hardened by desire, drenched, dripping joy in every reading. Words that swallowed me with their naughty significance, making me dive deeper into this wet universe.
These black women went to the bottom of their arousals and turned their deepest erotic fantasies into art. These works are impregnated with each writer’s own way of experiencing sexuality: freely, blackly, for ourselves, in our own way, empowered.
I chose to spread the texts throughout different parts of the book, each one organized according to the most delicate, explosive, evident, or implicit content they presented.

To open the door to this “invulved blackessence,” we have our Preliminaries section, with texts that introduce readers to this world of delights. It is a more general, delicate caress to acknowledge the subjects addressed by the texts in the rest of the book.
Then comes the heat of Touch, addressing what the skin can feel. That energy which burns or freezes our bodies, makes our hormones explode and starts to awaken the other senses. And although there are many of us who are voyeurs, the contact of skin with a wet and warm mouth is exciting, like wandering through the softness of whomever is with you. We are seduced by the firm or gentle touch that gives us goosebumps and that lovely discomfort that runs from the neck down to the back and only stops the next day. And the warmth of the lips, the mouth, the wet tongue on the skin – oh, the tongue in the ear, hmmm – or skin on skin, clothes moving over the body, almost like an extension of the other’s hand. If there is no urgency, that wildest arousal of the pressure of a tight grab, a bit of pain – or a lot, who knows?
The Sound – or melody? – section shows us that attraction also happens through hearing: the voice, the whispers, the music that enables the connection between the bodies and can become the theme of desire. For some of us, someone with a beautiful voice would only need their vocal cords, because that harsh or heavy or melodious sound would be auditory sex. Their loud swearing or sweet words whispered in the ear would be enough to give us hair-raising shivers from neck to coccyx.

In Flavor, we know the tongue does a good job tasting the most hidden places and wandering through the body to delight itself. Sometimes this organ is used, boldly, to taste the other’s nectar. The idea of someone sharing their strawberry or a delicious, juicy mango through bites and licks – or licks and bites – melts us. But nothing is more delicious than tasting the caves and hills of the person you are with. Stick your tongue deep inside to taste a piece of fruit... or spend hours tasting the head of a cock in your mouth, or suck on a delicious breast to taste the nipples. This is all about memorizing someone by their Flavor.
There are texts in which the nose is what triggers desire. The Smell, my dear readers, can awaken us to the delights of desire. Sometimes we meet a person who smells so good, we want to swallow them right through our nose. When you run through the other person’s body with your nose, starting with the neck – wow, that delightfully uncomfortable shiver that runs down the spine and undresses the soul! The shameless nose then moves to the back of the neck and captures the scent of the other in such a way that in the absence of that person, smelling their same scent evokes, or conversely, invades in us olfactory memories that bring the arousing smell of that person back.
We then get to Look – for me, the betrayer of senses – in which we perceive desire from a point of “view.” It is through sight that the texts present desire and arousal, through which the other senses are brought about. Sometimes a smile is all it takes to drive us crazy. The exchange of glances? That look that says “I want you now.” That look of possession that comes to an end when you stop fucking, or not. That one is very particular; it draws the other who won’t be able to look away for long. Or the sidelong glance – when one looks away when the other turns their head, like a cat-and-mouse game? Once we are caught red-handed, there’s nothing else to do besides breaking into a wide smile.
Finally, the explosion. Wandering through All senses, the texts mix feelings that seem like an alert, so there is the greatest pleasure, that orgasm.
Of course, there is nothing explicitly separating these poems and tales. Some are subtle. Arousal engages all our senses and, most importantly, our heads. That’s where it happens, and it connects our whole body. I organized the poems according to how they came to me in each reading. Feel free to disagree! But to me, there is a sense through which desire goes and then explodes. Realizing which one it is, is delightful.
Being able to turn arousal into art means freeing ourselves from all the prejudice, prisons, and stigma this white-centric society has trapped us in.

Every time a black writer transforms the erotic into art, she breaks these harmful racist chains that cripple her body, repress her sexuality, and turn us into the object of another’s greed. Writing erotic poetry is taking back the power over her own body and roaming fearlessly through the delights of desire for herself, for others, for life.
The literary erotic is who we are when turned into art. Here we show the best of us, our views of love drenched by pleasure, seasoned by the erogenous, spread through our bodies, and translated by our artistic consciousness. We are multiple and we share this multiplicity of sensations in words dripping with arousal. Yes, even our words drip with our sexual desire, drenching our verses, turning our sexual urges into paragraphs. To come, for us, is a breakthrough.
It is necessary to make our minds, bodies, and sexuality black, to reestablish our pleasure, and take back our orgasms. Only then will we be free. This whole process is a breakthrough, and it happens painfully. But there is happiness in finding ourselves to be very different from where we had been placed.
I feel like I am yours, I am ours. Taste, delight yourselves, feast on these beautiful words with us.
This text is adapted from the introductions to “O Livro Negro Dos Sentidos” [The Black Book of Senses], an erotic collection of poems by 23 black female writers.

Explore Transnational 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.

التجسيدات العابرة للحدود
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.
Maria Elizabeth Macias Castro
Snippet - Podcast Intro (EN)
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.
Produced by our Webby-winning podcast partner Hueman Group Media, you can subscribe to THAT FEMINIST FIRE and listen to our first episode here.
Find us on Apple Podcasts, Spotify, or wherever you get your podcasts. Share with your network! Help us spread stories that ignite our feminist fire and move us to action.
Snippet - CSW69 spaces to watch out for - EN
CSW69 spaces to watch out for
Learn more about upcoming CSW69 events that AWID is co-organizing
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 >
María Digna Montero
María Digna Montero était une défenseuse Garifuna (d’origine africaine et autochtone) du droit à la terre et membre de l’Organisation fraternelle noire hondurienne (OFRANEH), une organisation communautaire oeuvrant à protéger les communautés Garifunas, leurs droits, leur culture, leurs ressources et leur territoire ancestraux.
María a également enseigné dans l'école locale et été membre du groupe de travail sur l'éducation bilingue interculturelle de l'OFRANEH.
Le 12 octobre 2019, jour de la Résistance autochtone, des inconnus ont tiré à plusieurs reprises sur María, alors qu’elle se trouvait dans l’arrière-cour de sa maison.
Elle est l'une des six défenseuses Garifunas à avoir été assassinées entre septembre et octobre 2019 et selon OFRANEH, ces crimes n’ont fait l’objet d’aucune enquête de la part des autorités. Dans une déclaration officielle, l'organisation a également souligné le lien entre la violence à l’encontre des dirigeants Garifunas et le développement des industries extractives qui exploitent les ressources naturelles de leurs communautés, affirmant que cette violence s’inscrivait dans une "stratégie d'intimidation et d'expulsion systématique" menée par l'État hondurien.
“La tension accrue et les risques croissants pour la sécurité et les droits humains des dirigeants des communautés et des territoires ancestraux sont le résultat de la dépossession, du déplacement et de la criminalisation des communautés et des mégaprojets d'extraction promus par l'État en collaboration avec les entreprises nationales et internationales". - Communiqué de l'OFRANEH, 12 octobre 2019
