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:
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.
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.
Promoting more effective multigenerational organizing, exploring better ways to work together.
Supporting young feminists to engage in global development processes such as those within the United Nations
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.
Yelena Grigoriyeva, often called Lena by friends, was a prominent LGBT rights campaigner in Russia.
She was part of democratic, anti-war and LGBT movements. In her activism, Yelena was a fierce critic of President Vladimir Putin and his administration, expressing her opposition against Russia’s annexation of Ukraine’s Crimea peninsula and the ill-treatment of prisoners.
Yelena came out as bisexual earlier in 2019.
"Her coming out was a surprise to me, and I didn't approve of it. I told her 'Listen, Lena, you already have a target painted on you because of your political activity. You've just pinned another to your chest." - Olga Smirnova
Yelena did receive multiple death threats and according to some of her acquaintances, was listed on a homophobic website that called on its visitors to hunt down LGBT persons. She reported the threats to the police, however the Russian state failed to provide protection.
But even in a society where political opposition, as well as members of the LGBT community and advocates for their rights, face continuous and increasing violence, Yelena kept campaigning for social justice and equality.
“She did not miss a single action. And they detained her so often that I already lost count,”
- Olga Smirnova (fellow opposition activist and friend).
Yelena was murdered on 21 July 2019, not far from home. A suspect was arrested but according to some sources, many friends and fellow activists believe that the suspect is a scapegoat and that this was a targeted political killing.
For Yelena’s relatives and friends, her case remains unsolved even though the suspect confessed.
In 2013, Russia passed legislation banning the spreading of what it described as ‘gay propaganda’. In 2014, Human Rights Watch published a report relating to this.
Comprendre le contexte des menaces antidroits
Chapitre 2
Bien plus de la moitié de la population mondiale est aujourd’hui dirigée par l’extrême droite. C’est sur cette toile de fond que défenseur·e·s des droits humains et féministes luttent pour « tenir bon », protéger le multilatéralisme et le système international des droits humains, alors que leurs engagements les exposent à de violentes répressions. Ces institutions sont cependant de plus en plus soumises aux intérêts du secteur privé. Les grandes entreprises, surtout les sociétés transnationales, siègent à la table des négociations et occupent des fonctions de leadership dans plusieurs institutions multilatérales, l’ONU notamment. Le lien entre ultranationalisme, restriction de l’espace civique et emprise des entreprises a un impact considérable sur la réalisation ou non des droits humains pour tout le monde.
Emprise des entreprises : le pouvoir débridé des entreprises met nos droits en danger
Répression et restriction des espaces civiques pour les activistes féministes et les défenseur·e·s des droits humains des femmes et des personnes LGBTIQ+
Histoire du mouvement de la résistance. L’Article 16 de la CEDAW : vers une réforme des codes de la famille discriminatoires dans les contextes musulmans
L’AWID propose la Boîte à outils « Où est l’argent pour les droits des femmes? » (« Where Is The Money for Women's Rights? », WITM) pour soutenir les individus et les organisations qui souhaitent mener leur propre recherche sur les tendances de financement en adaptant la méthodologie de recherche de l’AWID à une région, une question ou une population spécifique.
La Boîte à outils WITM de l’AWID est le produit de dix ans de recherches. La rméthologie WITM de l’AWID proposent une démonstration politique et pratique des ressources et des étapes qu’exige une solide recherche-action.
L’équipe 'Ressources des mouvements féministes' offre également un soutien technique et politique, avant et pendant le processus de recherche. Parcourez la boîte à outils et contactez fundher@awid.org si vous souhaitez plus de renseignements.
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.
Magaly Quintana era conocida por muchxs en Nicaragua como 'La Maga'. Fue una historiadora feminista, activista y defensora inquebrantable de los derechos de las mujeres que exigía justicia para las víctimas de femicidio.
Magaly se comprometió a documentar y elaborar estadísticas sobre las mujeres y niñas que fueron asesinadas como resultado de la violencia sexual en el país.
"Ella reconstruyó la vida de cada una, de sus familias, para mostrar así las vidas que habían sido destrozadas". - Dora María Téllez
Magaly también criticó al gobierno por la reforma de la Ley 779 que trata la violencia contra las mujeres. Como resultado del arduo trabajo de los movimientos de mujeres nicaragüenses, esta ley, antes de su reforma, incluía importantes disposiciones para penalizar el femicidio. Magaly argumentó que estas reformas legislativas debilitaban la ley, y limitaban la definición de los femicidios a homicidios, invisibilizando, como resultado, los delitos violentos contra las mujeres.
La organización feminista de Magaly se fundó a principios de los ‘80. Fue la directora de Mujeres Católicas por el Derecho a Decidir, que defiende el derecho al aborto terapéutico tras su prohibición en 2006. En 2018, apoyó las protestas contra el gobierno de Daniel Ortega.
Magaly nació en mayo de 1952 y falleció en mayo de 2019.
"Hasta luego, mi querida Magaly Quintana. Muchas gracias, gracias por tu legado. Te veremos de nuevo, tan fuerte y poderosa como siempre."- Erika Guevara Rosas (Directora Americana de Amnistía Internacional).
The Crear, Résister, Transform Story by Coumba Toure
A magical experience of feminist story telling led by pan-African feminist Coumba Toure, performing in the age old tradition of West African griots.
And we gathered again
We gathered our stories our strength
our songs
our tears
our rage
our dreams
our success
our failures
And we pull them all together
In one big bowl to share
for a moon of thoughts
And we stay in touch
We shake each others minds
we caress each other souls
While our hands still are tied
And our kisses and hugs are banned
Yet we grow stronger by the hour
Weaving together our voices
Crossing the sound barriers
as we speak in tongues
We are getting louder and louder
We know about differences from others
and from each other so we are stitching our beauties into patchwork or thoughts
From our deepest learnings from our powers
Sometimes we are surrounded by terror
by confusions by dishonesty
But we wash out in the Ocean of love
We are weavers of dreams
To clothes or new world
Thread after thread
As small as we are
Like little ants building our movement
Llike little drops building our rivers
We take steps forward and steps backward
Dancing our way back to sanity
Sustain to the rhythm of our hearts keep
Beating please don't not stop
And we are here transmitter of forgotten generosity
drop after drop growing like the ocean
growing like the river flowing from our souls .
showing our strength to be the water
that will clean this world
and we are gathering again can you feel us
I would lie if I say I said I am
Ok not to see you I do miss my people
I miss your touch and
You unfiltered and unrecorded voices
I miss our whispers and our screams
Our cries of the aborted revolution
We only want to give birth to new worlds
So fight to erase the borders between us
And we gathered again
We gathered our stories our strength
our songs
our tears
our rage
our dreams
our success
our failures
And we pull them all together In one big bowl to share
For a moon of thoughts
And we stay in touch
We shake each others minds
we caress each other souls
While our hands still are tied
And our kisses and hugs are banned
Yet we grow stronger by the hour
Weaving together our voices
Crossing the sound barriers
as we speak in tongues
We are getting louder and louder
We know about differences from others
and from each other so we are stitching our beauties into patchwork or thoughts
From our deepest learnings from our powers Sometimes we are surrounded by terror by Confusions by dishonesty
But we watch out in the Ocean of love
We are weavers of dreams
To clothes or new world
Thread after thread
As small as we are like little ants building our movements
like little drops building our rivers We take steps forward and steps backward
dancing our way back to sanity
Sustain to the rhythm of our hearts
keep beating please don't not stop
And we are here transmitter of forgotten generosity
Drop after drop growing like the ocean
growing like the river flowing from our souls
showing our strength to be the water
that will clean this world
and we are gathering again can you feel us
I would lie if I I said I am Ok
not to see you
I do miss my people
I miss your touch and
You unfiltered and unrecorded voices
I miss our whispers and our screams
Our cries over the aborted revolutions
We only want to give birth to new worlds
So fight to erase the borders between us
Please don’’t stop
Mereani Naisua Senebici, que l’on appelait aussi « Sua », a été membre de l’Association des jeunes femmes chrétiennes (YWCA) des Fidji pendant de longues années.
En plus d’avoir travaillé avec divers groupes de femmes dans des contextes multiraciaux, ruraux et urbains, elle s’est impliquée dans le soutien et la promotion des droits des femmes et des jeunes femmes.
Au YWCA de Lautoka, elle travaillait avec des femmes d’origine indienne et comptait parmi les pionnières du développement de la pratique sportive et la participation des femmes et athlètes trans localement.
« Les membres du YWCA des Fidji ont profondément aimé Sua pour son dévouement et son soutien inébranlable envers tous les efforts déployés par l’organisation » – Tupou Vere
Mereani faisait partie de la House of Sarah (HoS), une initiative de l’Association of Anglican Women (AAW) lancée en 2009, un organisme de sensibilisation autour des violences basées sur le genre et de soutien des femmes victimes de violence. Ayant commencé sa pratique en tant que bénévole dévouée, elle offrait notamment son soutien aux femmes dans tout le Pacifique.
Mereani s’est éteinte en 2019.
« Une personne qui aimait les gens, qui était présente sur tous les fronts de l’autonomisation des femmes et du travail du mouvement au niveau communautaire. Repose en paix, Sua. » – Tupou Vere
Illumination by the Light of the Full Moon: An African BDSM experience
Akosua Hanson is an artistic activist, based in Accra, Ghana. Her work spans radio, television, print media, theatre, film, comic art exhibitions, art installations, and graphic novels. Akosua’s activism has been centred around pan-Africanism and feminism, with an interest in the intersection of art, pop culture, and activism. She has a Masters in Philosophy in African Studies with a focus on Gender and African Philosophical Thought. Akosua Hanson is the creator of Moongirls, a graphic novel series that follows the adventures of four superheroes fighting for an Africa free from corruption, neocolonialism, religious fundamentalism, rape culture, homophobia and more. She works as a radio host at Y 107.9 FM, Ghana.
Ever experienced moments of deep clarity during or after sex?
In these panels, the Moongirl Wadjet is engaged in BDSM lovemaking with a two-gender daemon. Of the four Moongirls, Wadjet is the healer and philosopher, the conduit of the Oracle. She does this to launch a scientific and spiritual process – an experiment she calls “Illumination by the Light of the Full Moon” – through which she traces a vibrational time arc between her memories, sensations, emotions, visions, and imagination. It is a form of vibrational time travel in order to discover what she terms as “truth-revelations.”
During the experience, some of Wadjet’s hazy visions include: an approaching apocalypse brought about by humans’ environmental destruction in service to a voracious capitalism; a childhood memory of being hospitalized after a mental health diagnosis; and a vision of a Moongirls’ origin story of the Biblical figure of Noah as an ancient black Moongirl warning of the dangers of environmental pollution.
More than a fun kink to explore for the sensations, BDSM can be a way of addressing emotional pain and trauma. It has been a medium of sexual healing for me, providing a radical form of liberation. There is a purge that happens when physical pain is inflicted on the body. Inflicted with consent, it draws out emotional pain – almost like a “calling forth.” The whip on my body allows me to release suppressed emotions: anxiety, depression, my sense of defenselessness to the stresses that overwhelm me sometimes.
When engaging in BDSM as an avenue for healing, lovers must learn to be very aware of and responsible for each other. Because even though consent may have been initially given, we must be attentive to any changes that might occur in the process, especially as feelings intensify. I approach BDSM with the understanding that in order to surrender pain, love and empathy have to be the basis of the process and by that, I create space or open up for love.
The engagement with aftercare after the infliction of pain is a completion of the process. This can be done in very simple ways such as cuddling, checking if they need water, watching a movie together, sharing a hug or just sharing a joint. It can be whatever your chosen love language is. This holding space, with the understanding that wounds have been opened, is necessary to complete the process of healing. It is the biggest lesson in practising empathy and learning to really hold your partner, due to the delicacy in blurring the lines between pain and pleasure. In this way, BDSM is a form of care work for me.
After BDSM sex, I feel a clarity and calm that puts me in a great creative space and spiritually empowers me. It is an almost magical experience watching the pain transform into something else in real time. Similarly, this personally liberating experience of BDSM allows Wadjet to access the foreknowledge, wisdom, and clarity to aid in her moongirl duties in fighting African patriarchy.
Moongirls was birthed during my tenure as the director for Drama Queens, a young artistic activist organization based in Ghana. Since our inception in 2016, we’ve employed different artistic media as part of their feminist, pan-Africanist, and environmentalist activism. We used poetry, short stories, theatre, film, and music to address issues such as corruption, patriarchy, environmental degradation, and homophobia.
Our inaugural theatre production, “The Seamstress of St. Francis Street” and “Until Someone Wakes Up” addressed the problem of rape culture in our communities. Another one, “Just Like Us,” was arguably one of the first Ghanaian theatre productions to directly address the country’s deep-seated issue of homophobia. Queer Universities Ghana, our queer film workshop for African filmmakers, has trained filmmakers from Ghana, Nigeria, South Africa, and Uganda. Films birthed during the workshop, like “Baby Girl: An Intersex Story” by Selassie Djamey, have gone on to be screened at film festivals. Therefore, moving to the medium of graphic novels was a natural progression.
About seven years ago, I’d started a novel that I never completed about the lives of four women. In 2018, the Open Society Initiative for West Africa (OSIWA) opened up a grant opportunity that launched the production of the project and my uncompleted novel was turned into Moongirls.
There have been two seasons of Moongirls made up of six chapters each. Contributing writers and editors for the first season were Suhaida Dramani, Tsiddi Can-Tamakloe, George Hanson, and Wanlov the Kubolor. Writers for the second season were Yaba Armah, Nadia Ahidjo, and myself. Character illustrations and conceptualizations were by Ghanaian artist Kissiwa. And AnimaxFYB Studio, a premium animation, design, and visual effects studio, does the illustrations.
During the experience, some of Wadjet’s hazy visions include: an approaching apocalypse brought about by humans’ environmental destruction in service to a voracious capitalism; a childhood memory of being hospitalized after a mental health diagnosis; and a vision of a Moongirls’ origin story of the Biblical figure of Noah as an ancient black Moongirl warning of the dangers of environmental pollution.
Writing Moongirls between 2018 and 2022 has been a labour of love for me, even, a labour for liberation. I aim to be very explorative in form and style: I’ve dabbled in converting other forms of writing, such as short stories and poetry, to graphic novel format. By merging illustration and text, as graphic novels do, Moongirls aims to tackle the big issues and to honor real life activists. My decision to centre queer women superheroes – which is rare to see in this canon – came to mean so much more when a dangerous backdrop started developing in Ghana in 2021.
Last year saw a marked hike in violence for the Ghanaian LGBT+ community that was sparked by the shutdown of an LGBT+ community centre. This was followed by arbitrary arrests and imprisonment of people suspected to be on the queer spectrum, as well as of those accused of pushing an “LGBT agenda.” Crowning this was the introduction in Ghanaian Parliament of an anti-LGBT bill named “Proper Human Sexual Rights and Ghanaian Family Values.” This bill is arguably the most draconian anti-LGBT bill ever drafted in the region, following previous attempts in countries like Nigeria, Uganda and Kenya.
I remember quite vividly the first time I read the draft of this bill.
It was a Friday night, typically a night I take off to rest or party after a long work week. By sheer luck, the draft was leaked and shared with me on a WhatsApp group. As I read it, a deep sense of fear and alarm made burnt toast of my Friday night chill. This bill proposed to slap any LGBT+ advocacy with five to ten years of imprisonment, and to fine and imprison people who identify as LGBT+ unless they “recanted” and accepted conversion therapy. In the draft bill, even asexual people were criminalized. The bill went for all fundamental freedoms: freedoms of thought, of being, and the freedom to hold one’s personal truth and choose to live your life by that truth. The bill even went for social media and art. If it passed, Moongirls would be banned literature. What the bill proposed to do was so evil and far-reaching, I was stunned into a depression at the depth of hate from which it had been crafted.
Scrolling through my Twitter timeline that night, the terror I felt inside me was mirrored. The timeline was a livestream of emotions as people reacted in real time to what they were reading: disbelief to terror to a deep disappointment and sorrow when we realized how far the bill wanted to go. Some tweeted their readiness to fold up and leave the country. Then, in the way Ghanaians do, sorrow and fear is alchemized to humour. From humour came the zest to upscale the fight.
So, the work still continues. I created Moongirls to provide an alternative form of education, to provide knowledge where it has been suppressed by violent patriarchy, and to create visibility where the LGBT+ community has been erased. It is also important that African BDSM is given this platform of representation when so much of BDSM representation is white. Sexual pleasure, through BDSM or otherwise, as well as non-heterosexual love, transcend race and continent because sexual pleasure and its diversity of experience are as old as time.
Snippet FEA We are living in a world left (ES)
Vivimos en un mundo donde la destrucción de la naturaleza alimenta nuestra economía global actual.
FRMag - Roots of Love and Resilience
Kunyit asam: Las raíces del amor y la resiliencia
por Prinka Saraswati
El ciclo menstrual habitualmente abarca entre 27 y 30 días. En ese lapso, el período en sí dura de 5 a 7 días. La fatiga, los cambios de humor y los espasmos son el resultado de la inflamación durante la menstruación.
Building on our 20-year history of mobilizing more and better funding for feminist-led social change, AWID invites you to complete the new iteration of our flagship survey, WITM.
Juli Dugdale was an Australian feminist who practiced intergenerational leadership rooted in principles of feminism, inclusion and equality. She was a leader, peer and mentor for many women and especially young women around the world.
Juli was a dedicated staff member, volunteer and fervent advocate for young women’s leadership with the Young Women's Christian Association (YWCA) movement for over 30 years.
She offered a strong link between the Australian movement and the World YWCA Office. Her trust in the leadership capacity of young women led to a multi-year partnership with the Australian Department of Foreign Affairs and Trade and the creation of the Rise Up manual, a global guide for young women’s transformative leadership, launched in 2018.
Juli passed away in Geneva on 12 August 2019.
Tributes:
“For those who got to work with Juli, it was a privilege. For those who didn’t, be assured that her legacy continues in the work we do every day and in the mission of the YWCA movement.” - YWCA Australia
“Juli Dugdale will forever hold a deep place in many people's hearts in the YWCA movement, especially here in Aotearoa and across the Pacific. Juli had a special relationship with the Pacific and was an incredible supporter of the young women there. She was humble, gracious, loving, caring, dedicated, passionate and had a generous heart. She embodied the YWCA's vision of 'transformative leadership' with extraordinary vision and foresight, and helped empower generations of young women leaders around the world.” - YWCA New Zealand
