Nous avons le plaisir de vous présenter Sopo Japaridze, féministe féroce, dirigeante syndicale et présidente du syndicat de service indépendant Réseau de Solidarité.

Elle a quitté le pays très jeune pour les États-Unis, où elle est devenue politiquement active en tant qu'organisatrice syndicale. Elle a toujours gardé la Géorgie à l'esprit pendant tout ce temps, jusqu'au jour où, 20 ans plus tard, elle a décidé de revenir.

La confédération syndicale géorgienne existante à cette époque était loin d'être idéale. C’est pourquoi, armée de ses compétences, de ses connaissances et de son expérience en matière de syndicalisation, Sopo est retournée en Géorgie et a formé son propre syndicat.

Elle est aussi une chercheuse passionnée et une écrivaine. Elle étudie les relations de travail et les relations sociales, écrit pour diverses publications et est co-éditrice de Left East, une plate-forme analytique d'Europe de l'Est. Elle a également cofondé l'initiative et le podcast d'histoire politique, Réimaginer la Géorgie Soviétique, où elle explore les complexités et les nuances des expériences du pays sous l'Union soviétique, pour mieux comprendre son passé et construire un avenir meilleur.

Voyez grand ! Notre rayonnement international nous permet de combiner notre travail analytique avec des outils politiques et pratiques de plaidoyer et de transformation afin de faire avancer la cause des mouvements féministes à tous les niveaux.

Tendo em conta que o inquérito WITM foca-se nas realidades do financiamento de organizações feministas, a maioria das perguntas aborda o tópico do financiamento do seu grupo entre 2021-2023. Será preciso ter essas informações facilmente acessíveis para preencher o inquérito (por exemplo, os seus orçamentos anuais e as principais fontes de financiamento).

L’AWID n’est pas une organisation de services de première ligne, ni de défense de la personne

Nous vous conseillons de demander conseil à un-e avocat-e, de communiquer avec un refuge pour femmes ou un centre d’accueil près de chez vous.

Les HotPeachPages, une ressource en ligne, contiennent des liens vers les refuges pour femmes dans le monde entier. L’AWID ne peut garantir l’exactitude ou la qualité de ces listes, mais elles peuvent constituer un bon point de départ si vous ne connaissez aucune organisation près de chez vous.

by Alejandra Laprea, Caracas, Venezuela (@alejalaprea)

I live in a country of the impossible, where there are no bombs yet we are living in a war.

A war that exists only for those of us living in this territory.

I live in a country no one understands, which few can really see, where various realities co-exist, and where the truth is murdered time and again.

I live in a country where one has to pay for the audacity of thinking for oneself, for taking on the challenge of seeing life another way.

I live in a country of women who have had to invent and reinvent, time and again, how they live and how to get by.

I live in Venezuela, in a time of an unusual and extraordinary threat.

Since 2012 my country has been subjected to an unconventional war. There are no defined armies or fire power. Their objective is to dislocate and distort the economy, affecting all households, daily life, the capacity of a people to dream and build a different kind of politics, an alternative to the patriarchal, bourgeois, capitalist democracy.

Venezuelan women are the primary victims of this economic war. Women who historically and culturally are responsible for providing care, are the most affected and in demand. However, in these years of economic and financial embargo, Venezuelan women have gone from being victims to the protagonists on the front lines defending our territory.  

Battles are fought from the barrios, kitchens, and small gardens. We defend the right of girls and boys to go to school, and to be given something so simple as some arepas for breakfast.

Arepas are a kind of corn cake that can be fried, roasted or baked and served sweet or savoury as a side or main dish. It is a staple in the diet of all Venezuelans.

In Venezuela, arepas mean culture, family, food sovereignty, childhood nostalgia, the expert hands of grandmothers molding little balls, the warmth that comforts you when recovering from illness.

Arepas connect us as a people with the pre-Colombian cultures of corn, a resistance that has endured for more than five centuries. They are the Caribbean expressed differently on firm ground.

They are an act of resistance.

When my mother was a girl, they would start grinding the dry corn early in the morning to make arepas. The women would get up and put the kernels of corn in wooden mortars and pound it with heavy mallets to separate the shells. Then they would boil, soak, and grind the corn to make dough, and finally they would mold it into round arepas. The process would take hours and demand a lot of physical effort.   

In the mid-20th century a Venezuelan company industrialized the production of corn meal. For an entire generation that seemed like an act of liberation, since there was now a flour that you could simply add water to and have hot arepas in 45 minutes time.

But that also meant that the same generation would lose the traditional knowledge on how to make them from scratch. My grandmother was an expert arepa maker, my mother saw it as a girl, and for me the corn meal came pre-packaged.

In the war with no military, the pre-cooked corn meal came to be wielded as an instrument of war by the same company that invented it, which was not so Venezuelan anymore: today the Polar group of companies is transnational.

We women began to recuperate our knowledge by talking with the eldest among us. We searched in the back of the closets for our grandmothers’ grinders, the ones we hadn’t thrown away out of affection. Some families still prepared the corn in the traditional way for important occasions. In some towns there were still communal grinding stations which had been preserved as part of local history or because small family businesses refused to die. All of these forms of cultural resistance were activated, and we even went so far as to invent new arepas.

Today we know that in order to resist we cannot depend on one food staple. Although corn arepas continue to be everyone’s favourite, we have invented recipes for arepas made of sweet potato, cassava, squash, and celery root.

We have learned that we can use almost any root vegetable to make arepas. Cooperative businesses have developed semi-industrial processes to make pre-cooked corn meal. In other words, we have recuperated our arepas and their preparation as a cultural good that belongs to all.

“Entretejidas” [Interwoven women]

by Surmercé, Santa Marta (@surmerce)

My artivism aims to decolonize our senses in everyday life. I like to create spaces that communicate how we weave together our different struggles, and that render visible dissident (re)existences, other possible worlds, and living bodies here in the SOUTH.

“We carry one another towards the future”

by Marga RH, Chile, UK (@Marga.RH)

Let's take care of one another

As we continue to fight in our struggles, let us remember how essential it is that we support each other, believe each other, and love ourselves and our sisters. When this system fucks us over, we must take time to look after our (physical and mental) health, that of our sisters, and to understand that each one of us carries unique stories, making us fighters in resist

Until dignity becomes a habit

These portraits are inspired by the voices of resistance and protest movements in Latin America, especially by the key role that feminised bodies play in these struggles. It is a tribute to the grassroots feminist movements in resistance.

Bodily autonomy, integrity and freedoms<

We celebrate everyone's right to choose their identities, relationships, goals, work, dreams and pleasures, and what they do with their mind, body and spirit. We believe in working towards access to resources, information and safe and enabling environments that allow this to happen.

أكيد. سيتم محي اجوبتك بعد عملية معالجة المعطيات وتحليلها وسيتم استعمالها لأهداف بحثية فقط. لن تتم أبداً مشاركة المعطيات خارج AWID وسيتم معالجتها فقط عن طريق طاقم AWID والمستشارات/ين اللواتي/ اللذين يعملن/وا في مشروع "أين المال" معنا. خصوصيتكم/ن وسرّيتكم/ن هي في أعلى سلم أولوياتنا. سياسة الخصوصية متواجدة هنا.

Follow-up International Conference on Financing for Development, Doha, Qatar

• The Doha conference aimed to review the implementation of the Monterrey Consensus. The conference revisited all six areas of financing for development but little substantive progress was achieved.
• While the outcome of Doha went beyond Monterrey on gender equality, it did not go far enough. A statement by the WWG on FfD highlighted that the commitments to gender equality in the Doha Declaration would only be meaningful if the systemic issues that underpin poverty and the unequal distribution of power and resources in the global political economy were decisively addressed.
• In addition to the main Doha conference, during their parallel forum the Civil Society under the Doha NGO Group (DNG) for Financing for Development demanded global economic structural changes, and policies that put peoples´ rights first and respect and promote human rights.

Estas obras son un trabajo colaborativo de fotografías e ilustraciones realizadas por Siphumeze y Katia durante el confinamiento. Muestran narrativas negras queer de sexo y placer, bondage, sexo seguro, juguetes, salud mental y sexo, y mucho más. Fueron creadas para acompañar la antología Touch.

About the Artists:

Al unirme a AWID, espero poder ayudar a la movilización del movimiento feminista. No solo para las mujeres privilegiadas, sino para TODAS las mujeres y activistas feministas.- Angelina Mootoo, feminista interseccional y caribeña, Guyana/EEUU

Опрос будет доступен до конца августа 2024 года. Пожалуйста, заполните его в течение этого срока, чтобы ваши ответы были включены в анализ.

Octubre de 2014: Inicio del proceso preparatorio intergubernamental para la tercera Conferencia Internacional sobre la Financiación para el Desarrollo

• Se dio inicio a un proceso preparatorio facilitado por el embajador George Wilfred Talbot, de Guyana, y el embajador Geir O. Pedersen, de Noruega, destinado a encaminar las discusiones con miras a la tercera Conferencia Internacional sobre la FpD, que tendrá lugar en Adís Abeba, Etiopía, en julio de 2015.
• Como parte de esos preparativos se realizaron dos rondas de sesiones informales sustantivas en la sede de la ONU en Nueva York, que aportaron insumos para las sesiones de redacción del Documento Final de la Conferencia.
• El WWG se reactivó, con el objetivo de incorporar las perspectivas feministas y de derechos de las mujeres a esas discusiones y deliberaciones, antes y durante la tercera Conferencia Internacional sobre la FpD. AWID, Mujeres por el Desarrollo Alternativo para una Nueva Era (DAWN) y el Feminist Task Force [Grupo de Trabajo Feminista, FTF en inglés] están coordinando el Grupo en conjunto.

• El WWG tuvo dos intervenciones orales durante la primera ronda y aportó comentarios escritos a la segunda ronda de sesiones sustantivas informales. En todos los casos enfatizó que la desigualdad de género estaba siendo invisibilizada, al igual que otras formas de discriminación y de desigualdad. También subrayó las relaciones de poder entre los géneros y sus intersecciones con otras categorías como raza, discapacidad, etnia, edad, riqueza e identidad sexual, que apuntalan la distribución desigual de oportunidades y recursos en sociedades de todo el mundo.
• Las organizaciones de la sociedad civil plantearon sus preocupaciones acerca del espacio para su participación en las dos sesiones sustantivas informales y señalaron el riesgo de que se restringiera el espacio de la sociedad civil para intervenir en las negociaciones sobre el Documento Final de la tercera Conferencia Internacional en enero de 2015.