Women human rights defenders (WHRDs) worldwide defend their lands, livelihoods and communities from extractive industries and corporate power. They stand against powerful economic and political interests driving land theft, displacement of communities, loss of livelihoods, and environmental degradation.
Why resist extractive industries?
Extractivism is an economic and political model of development that commodifies nature and prioritizes profit over human rights and the environment. Rooted in colonial history, it reinforces social and economic inequalities locally and globally. Often, Black, rural and Indigenous women are the most affected by extractivism, and are largely excluded from decision-making. Defying these patriarchal and neo-colonial forces, women rise in defense of rights, lands, people and nature.
Critical risks and gender-specific violence
WHRDs confronting extractive industries experience a range of risks, threats and violations, including criminalization, stigmatization, violence and intimidation. Their stories reveal a strong aspect of gendered and sexualized violence. Perpetrators include state and local authorities, corporations, police, military, paramilitary and private security forces, and at times their own communities.
Acting together
AWID and the Women Human Rights Defenders International Coalition (WHRD-IC) are pleased to announce “Women Human Rights Defenders Confronting Extractivism and Corporate Power”; a cross-regional research project documenting the lived experiences of WHRDs from Asia, Africa and Latin America.
We encourage activists, members of social movements, organized civil society, donors and policy makers to read and use these products for advocacy, education and inspiration.
AWID acknowledges with gratitude the invaluable input of every Woman Human Rights Defender who participated in this project. This project was made possible thanks to your willingness to generously and openly share your experiences and learnings. Your courage, creativity and resilience is an inspiration for us all. Thank you!
Juhi is a tech enthusiast with a Bachelor's degree in Computer Engineering from Gujarat Technological University and a postgraduate background in Wireless Telecommunications and Project Management from Humber College. With a passion for problem-solving and a love for staying ahead in the ever-evolving tech landscape, Juhi has found herself navigating through various industries as an IT Technician. to the nurturing environment of the School Board, Juhi has had the opportunity to apply her technical skills in diverse settings, always embracing new challenges with enthusiasm. Beyond the code and circuits, Juhi loves life's adventures. Exploring new places and cultures is like a breath of fresh air to her. Whether it's discovering hidden gems in the city, trying out exotic cuisines, or embarking on thrilling adventure sports, Juhi is always up for new experiences.
« Mais quand le maître
s’est-il laissé éloigner du pouvoir?
Quand un système a-t-il jamais été brisé
par l’acceptation?
Quand le CHEF te remettra-t-il le pouvoir avec amour?
À Jobourg, à Cancun, à l’ONU? », Molara Ogundipe.
Dans un entretien à la Foire internationale du livre du Ghana en 2010, Molara Ogundipe s’est présentée avec ces mots : « ... Je suis une Nigériane. J’ai vécu absolument partout, sauf en Union soviétique et en Chine ».
À travers les continents et les pays, la professeure Ogundipe a enseigné la littérature comparée, l’écriture, le genre et les études anglaises, se servant de la littérature comme outil de transformation sociale, de même que pour revisiter les relations de genre.
Penseuse, écrivaine, rédactrice, critique sociale, poète et activiste féministe, Molara Ogundipe est parvenue à allier le travail théorique et l’action créative et la créativité. Elle est considérée comme l’une des principales voix critiques du(des) féminisme(s) africain(s), des études de genre et de la théorie littéraire.
Molara est connue pour avoir créé le concept de « stiwanisme », à partir de l’acronyme STIWA, pour Social Transformations in Africa Including Women (transformations sociales en Afrique incluant les femmes), reconnaissant la nécessité de « s’éloigner de la définition du ou des féminismes en lien avec l’Euro-Amérique ou avec toute autre région, et de la déclamation de loyautés ou déloyautés ».
Avec son ouvrage fondateur « Re-creating Ourselves » de 1994 (publié sous le nom de Molara Ogundipe-Leslie), Molara Ogundipe a laissé derrière elle un immense éventail de connaissances qui ont décolonisé le discours féministe et « recentré les femmes africaines sur leurs récits entiers et complexes... menées par une exploration de la libération économique, politique et sociale des femmes africaines et la restauration de la capacité d’agir féminine dans plusieurs cultures en Afrique ».
À propos des difficultés rencontrées en tant que jeune universitaire :
« Lorsque j’ai commencé à parler et à écrire sur le féminisme à la fin des années soixante et soixante-dix, on me considérait comme une bonne et admirable fille qui s’était égarée, une femme dont l’esprit avait été gâté par trop d’apprentissages ».
Molara Ogundipe s’est démarquée grâce à son leadership alliant activisme et université. En 1977, elle comptait parmi les fondatrices de l’AAWORD (Association of African Women for Research and Development). En 1982, elle fonde WIN (Women in Nigeria) pour défendre des « droits économiques, sociaux et politiques » entiers pour les Nigérianes. Elle crée et dirige ensuite la Foundation for International Education and Monitoring, et passe plusieurs années à oeuvrer au comité de rédaction de The Guardian.
Ayant grandi avec les Yoruba, leurs traditions, leur culture et leur langue, elle a un jour déclaré :
« Je pense que célébrer la vie, célébrer les personnes qui décèdent après une vie bien remplie est l’un des plus beaux aspects de la culture yoruba ».
Le nom de fête « oiki » de Molara en yoruba était Ayike. Née le 27 décembre 1940, Molara est décédée à l’âge de 78 ans, le 18 juin 2019 à Ijebu Igbo, dans l’État d’Ogun au Nigeria.
Our neighbourhood, our network, our strength
by Marta Plaza Fernández, Madrid, Spain (@gacela1980)
The feminist reality that I want to share is about weaving networks in which we uphold one another. Networks which come together in different ways, which emerge from our shared vulnerability, and which make all of us stronger.
The streets of Chamberí, my neighbourhood in Madrid, became much more of a home following the gatherings in the plazas organized by the citizens movement that originated in a rally on May 15, 2011. I think about how, during those years, we met each other and were able to associate faces, voices, smiles with so many neighbours who previously were only silhouettes without names or pasts, and who we passed by without seeing or hearing each other. I think about how we’ve become involved and dedicated; how we’ve woven a palpable, tangible community; how we’ve been advancing hand in hand towards building a new more inhabitable world, which we want and that we urgently need to create.
A group of activists and utopian neighbours, (in the best sense of the word utopian) – that moves us to action to do something real – that group for me was practically the first that reacted differently when I shared a part of my history and identity with them. With these women I shared my psychiatric diagnosis, my multiple hospital stays, the number of daily pills that accompanied me, my disability certificate, my difficulty in preserving that vital link that periodically disintegrates in my hands.
These neighbours, friends, comrades, links, loves –did not only not distance themselves from me once they got to know someone who many others had labelled as problematic, manipulator, egotistical – but became my principal network of affection and mutual support. They decided to navigate with me when the sea became agitated with storms. These people have given a different meaning to my days.
Building our feminist reality also encompasses carrying the “I believe you, sister” that we use when a friend has suffered a macho attack to the violence experienced by psychiatrized women at the hands of the very psychiatric system and institutions that are supposed to help us (and instead are often the new abuser who traumatizes and hurts us all over again). And this reality must include respect for our decisions, without taking away our agency and capacity to direct our own steps to one space or another; to listen to our narratives, desires, needs…without trying to impose others that are alien to us. It means not delegitimizing our discourse, not alluding to the label of our diagnosis, nor our madness.
With these transformation, each stay in the psychiatric institute did erase the ties that we had been able to build, but instead this network stayed by my side, its members took turns so that each day there would be no lull in calls, in visits, so that I could feel them as close as one can feel another person separated by locked doors (but unfortunately open for abuse) within the confines of the psychiatric ward. Through the warmth and kindness from my people I could rebuild that vital link that had once again been broken.
The even bigger leap happened when I was already aware of the numerous violent acts and abuse (where among other assaults, I spent days strapped to a bed, relieving myself where I lay), I decided that I would not go back to being interned.
This network of care, these women neighbours-friends-loves-comrades, they respected my refusal to return to the hospital and supported me through each crisis I’ve been through since then. Without being interned, without violence.
They took turns accompanying me when my link to life was so broken that I felt such a huge risk which I couldn’t handle on my own. They organized WhatsApp group check-ins. They coordinated care and responsibilities so that no one would feel overwhelmed - because when an individual feels overloaded, they make decisions based on fear and the need for control instead of prioritizing accompaniment and care.
That first crisis that we were able to surmount together in this way – without being admitted to the psychiatric institute, represented a dramatic change in my life. There were months when my life was at risk, of intense suffering and of so much fear for my people and for me. But we overcame it together, and all that I thought was that if we could get over that crisis, then we could also find ways to face all the difficulties and crises that may come.
These feminist realities that we’re building day by day keep expanding, growing and taking different forms. We’re learning together, we’re growing together. Distancing ourselves from a welfare mentality, one of the first lessons was that, in reality, there wouldn’t be anyone receiving care (because of a psychiatric label) or anyone helping, from the other side of the sanity/insanity line. We learnt – we’re learning – to move to a different key – that of mutual support, of providing care and being cared for, of caring for each other.
We’ve also explored the limits of self care and the strength of collectivizing care and redistributing it so it’s not a burden that paralyzes us; we learnt – and we keep learning today – about joy and enjoying care that is chosen.
Another recent learning is about how difficult it was to start integrating money as another component of mutual support that we all give and receive. It was hard for us to realize how internalized capitalism kept on reverberating in our relationship with money, and that even though no one expected any payment for the containers of lentils we cooked amongst us when eating and cooking were difficult tasks, our expectation regarding money was different. Phrases like “how much you have is how much you’re worth” become stuck inside of us without critically analyzing them. It’s easy to keep thinking that the money each one has is related to the effort made to earn it, and not due to other social conditioning distant from personal merit. In fact, within this well-established mutual support network – redistributing money based on needs without questioning – was still a remote reality for our day to day. That’s why this is something that we’ve recently started to work on and think through as a group.
We want to get closer to that anti-capitalist world where mutual support is the way that we have chosen to be in the world; and that entails deconstructing our personal and collective relationship with money and internalized capitalism.
In these feminist realities we also know that learning never stops, and that the road continues to be shaped as we travel upon it. There is still much to do to keep caring for ourselves, to keep expanding perspectives and to make ourselves more aware of the persistent power imbalances, of privileges that we hold and continue to exercise, without realizing the violence that they reproduce.
Though we’ve already travelled so far, we still have a long way to go to get closer to that new world that we hold in our hearts (and for some within our crazy little heads too). Racism, classism, adult-centrism, fat-phobia, and machismo that persists among our partners.
Among the pending lessons, we’ve needed for a long time already to build a liveable future in which feminism is really intersectional and in which we all have space, in which the realities and oppressions of other sisters are just as important as our own. We also need to move forward horizontally when we build collectively – getting rid of egos, of protagonisms, to live together and deal with the need for recognition in a different way. And to also keep making strides grounded in the awareness that the personal is always, always political.
How we relate to and link with each other cannot be relegated to the private domain, nor kept silent: other loves are possible, other connections and other families are necessary, and we are also inventing them as we go.
This new world which we want to create, and that we need to believe in – is this kind world – in which we can love, and feel pride in ourselves – and in which all worlds will fit. We’ll keep at it.
Looking at activists and feminists as healers and nourishers of the world, in the midst of battling growing right wing presence, white supremacy and climate change. This piece highlights how our feminist reality puts kindness, solidarity, and empathy into action by showing up and challenging the status quo to liberate us all.
Upasana Agarwal (@upasana_a)
Snippet FEA Principles of Work Antiracism (FR)
ANTI-RACISME
Publications - Homepage - fr
Publications
Lisez nos recherches sur le financement, sur les défenseuses des droits humains, sur la création de mouvements, sur les fondamentalismes, la justice économique et beaucoup plus
When people come together on a global scale, as individuals and movements, we generate a sweeping force. Join us in Bangkok, Thailand and online in December 2024.
Patience es profesional global en recursos humanos y ha acumulado más de 10 años de experiencia en la gestión de recursos humanos (RRHH) en el sector sin fines de lucro. Anteriormente, trabajó en Mercy Corps como Oficial Global de Recursos Humanos para África, donde brindaba apoyo en todo lo concerniente al ciclo de vida del personal para personas expatriadas en la región de África oriental y meridional, y brindaba orientación técnica en recursos humanos a les encargades de recursos humanos en las oficinas nacionales de la región africana. Antes de sumarse al equipo global de personal, se desempeñaba como Punto Focal Nacional de Recursos Humanos y Salvaguardia, formó parte del equipo de gestión superior encargado de dirigir todos los asuntos de recursos humanos y salvaguardia. Antes de Mercy Corps, dirigió el Departamento de Recursos Humanos y Operaciones de SNV Netherlands Development Organization e integró el equipo de gestión nacional. Asimismo, posee experiencia de consultoría en Recursos Humanos que adquirió mientras estudiaba para su licenciatura en Gestión de Recursos Humanos que terminó con honores. Es una apasionada de la gestión de recursos humanos, le encanta trabajar con la gente y tiene al bienestar y la salvaguardia como sus valores fundamentales, los que aplica en su vida profesional. Por su pasión por los deportes, también se puede encontrar a Patience en un estadio de baloncesto, de tenis o de fútbol.
Mereani Naisua Senibici, also called ‘Sua’, was a longstanding member of the Fiji Young Women’s Christian Association (YWCA) movement.
She worked with diverse groups of women in multi-racial, rural and urban settings and was committed to supporting and promoting women’s and young women’s rights.
In the Lautoka YWCA, she worked with women of Indian descent, and was a leading figure in the sports development and participation of women and of trans athletes in Lautoka.
“Sua is greatly loved by Fiji YWCA members for her dedication and long-time support towards all that the organisation endeavoured to do.” - Tupou Vere
Mereani was part of the House of Sarah (HoS), an initiative of the Association of Anglican Women (AAW), launched in 2009 and aimed at raising awareness of the issues around gender-based violence, as well as providing support to women who face violence. She started as a dedicated volunteer and offered support to women throughout the Pacific.
“A people’s person and an all-rounder in women's empowerment and movement work at community level. Rest in Peace, Sua.” - Tupou Vere
Exposition Pleasure Garden
Cette œuvre est la collaboration photographique et illustrative réalisée par Siphumeze et Katia pendant le confinement. Elle se penche sur les récits de sexe et de plaisir des queers noirs, le bondage, le sexe protégé, les jouets, la santé mentale et le sexe et bien d'autres choses encore. Elle a été créée pour accompagner l'anthologie Touch.
Mental Health (Santé mentale)Sex and Spirtuality (Sexe et spiritualité)Orgasm (Orgasme)
À propos des artistes
Siphumeze Khundayi est une créatrice d'art, photographe et animatrice qui s'intéresse aux moyens créatifs de réunir le dialogue et la pratique artistique en relation avec l'identité queer africaine.
Elle est directrice créative de HOLAAfrica!, un collectif panafricaniste féministe en ligne.
Ses travaux de performance en solo et collaboratifs ont été présentés dans un certain nombre de festivals et d'espaces théâtraux tels que le festival Ricca Ricca au Japon.
Elle a mis en scène deux productions nominées aux Naledi Awards en 2017 et 2018. Elle a aussi mis en scène un spectacle qui a remporté un prix Standard Bank Ovation en 2020.
En tant que photographe, elle a participé à une exposition de groupe intitulée Flowers of my Soul (Fleurs de mon âme) en Italie, organisée par le Misfit Project. Elle a produit trois publications pour HOLAAfrica et a été publiée dans le deuxième volume, pour lequel elle a fourni la couverture: As You Like des Gerald Kraak Anthologies.
Katia Herrera est une artiste visuelle numérique de 21 ans originaire de la ville bruyante de Saint-Domingue, en République dominicaine. Bien que Herrera soit une introvertie autoproclamée, ses œuvres d'art sont remarquablement fortes dans un monde qui tente de faire taire les voix des personnes noires. Avec des titres comme Black Woman (Femme Noire), You Own the Moon (La Lune t’Appartient), Earth Goddess (Déesse de la Terre), Forever (Pour Toujours) et Universe Protector (Protecteur.rice de l’Univers), l'héritage de Herrera sera marqué par sa volonté passionnée de mettre en lumière l'endurance et la persévérance des Noir·e·s d'hier et d'aujourd'hui, afin de contrer le discours selon lequel la peau noire ne devrait être associée qu'à l'esclavage.
L'une de ses œuvres la plus belle et la plus vivante, Universe Protector, dépeint l'âme noire comme une entité divine pleine de force, de puissance et de grandeur. C’est dans sa jeunesse que son amour du graphisme a été stimulé grâce à l'art de ses parents et le Photoshop qu'ils avaient téléchargé sur leur ordinateur pour leur photographie professionnelle.
Snippet FEA Title Main (EN)
The Feminist Economies
WE LOVE
FRMag - Freeing the Church
Freeing the Church, Decolonizing the Bible for West Papuan Women
by Rode Wanimbo
I was born and grew up in Agamua, the Central Highlands of West Papua. My father belongs to the Lani tribe and my mother comes from Walak. (...)
Tout au long de ses 38 années de carrière, Debbie Stothard a collaboré avec diverses communautés pour impliquer des États, des organisations intergouvernementales et autres parties prenantes en Asie, en Afrique, en Europe et dans les Amériques sur des questions de droits humains et de justice. Son travail porte essentiellement sur les thématiques des affaires et des droits humains, de la prévention des atrocités et du leadership des femmes. Elle a, de ce fait, animé ou secondé près de 300 formations au cours des 15 dernières années. La plupart de ces formations était des ateliers à destination de groupes de base et organisés sur le terrain, centrés sur le plaidoyer en faveur des droits humains, les connaissances économiques fondamentales, les affaires et les droits humains, la justice transitionnelle et la prévention des atrocités. Son travail dans le domaine de la justice transitionnelle et de la prévention des atrocités s’est principalement déroulé au Myanmar, mais elle a également été conseillère en matière d’interventions dans d’autres situations nationales dans le monde.
Entre 1981 et 1996, Debbie a été reporter spécialisée dans les affaires criminelles, organisatrice d’évènements étudiants, analyste politique, universitaire, conseillère gouvernementale et traiteure en Malaisie et en Australie, tout en étant bénévole pour des causes en lien avec les droits humains. Elle a fondé ALTSEAN-Burma en 1996, qui fut à l’initiative d’un large éventail de programmes sur les droits humains à la fois innovants et autonomisants. ALTSEAN mène notamment un programme permanent et intensif de leadership à destination de diverses jeunes femmes à Burma qui, au cours des 22 dernières années, a aidé à renforcer et élargir le leadership des femmes dans les zones touchées par un conflit. Debbie Stothard a siégé au Conseil de la fédération internationale des droits humains (FIDH) pendant neuf années en sa qualité de secrétaire générale adjointe (2010–2013) puis de secrétaire générale (2013–2019). Elle a mis cette période à profit en promouvant la mission et le profil de la FIDH lors de près de 100 réunions et conférences par année.
"La vida se trata ... de vivir en alegría – despertarse con objetivos, sentir tu propia energía creativa, responder a tu llamada." - Sylvia Robinson
Sylvia Robinson, una incansable organizadora y líder comunitaria, fue la fundadora y directora ejecutiva de Emergence Community Arts Collective [Colectivo de Artes Comunitarias de Emergencia] (ECAC, por sus siglas en inglés ), en Washington DC.
Este centro y espacio de performance combina la educación, el compromiso cívico, las artes, los servicios sociales y espirituales y las prácticas ambientales sostenibles. Sylvia lo concibió como un hogar donde " hubiera equilibrio y sinergia con las actividades que la gente necesitaba para sostener la vida".
También fue una de lxs co-fundadorxs del Georgia Avenue Community Development Taskforce [Grupo de Trabajo de Desarrollo Comunitario de la Avenida Georgia], un grupo vecinal que trabaja por la justicia social y la organización de la comunidad en el noroeste de DC, para asegurarse de que esta tenga una voz en la reurbanización y gentrificación del área.
"Estamos pidiendo viviendas asequibles. Estamos pidiendo que los pequeños negocios que han estado aquí desde siempre no sean aniquilados por nuevos comercios. Estamos pidiendo espacios verdes y espacios para que la gente se pueda reunir y socializar. Estamos pidiendo mejoras en el paisaje urbano – mejores calles y mejor iluminación en los tramos de carretera." - Sylvia Robinson sobre el Grupo de Trabajo
Antes de convertirse en organizadora y después de recibir un título en informática, Sylvia trabajó en sistemas de control de tráfico aéreo por más de una década. Después se dedicó al asesoramiento en materia de drogas y alcohol, a través de lo cual se involucró cada vez más en el trabajo comunitario.
"Involucrarme con la comunidad era mi vocación". - Sylvia Robinson
Sylvia nació en Washington D.C. el 14 de agosto de 1961, y falleció el 18 de septiembre de 2017, después de una batalla contra el cáncer.
"El espíritu y el legado de Sylvia seguirán inspirando a esta comunidad durante muchos años." - ECAC
Nicole Barakat
We transcend time and place, Hand cut found paper (2017)We will remember who we are and We will persist Cotton embroidered hand cut lamé on wool silk cloth (2018)We will return home, Silk embroidered hand cut lamé on cotton velveteen (2018)We will heal in the now, Hand cut silk, wool, lamé, cotton, direct digital print silk satin on linen (2018)
we are infinite
An exhibition by Nicole Barakat, embodying her reconnection with the diaspora of objects from her ancestral homelands in the South West Asia and North Africa (SWANA) region.
Barakat presents a collection of textile works as manifestations of her practice of engaging with displaced, and often stolen objects held within Western museum collections including the Louvre, British Museum and Nicholson Museum.
To by-pass the gatekeepers and breach the vitrines holding these ancestral objects, Barakat reclaims pre-colonial, non-linear, receptive forms of knowing that are often devalued and dismissed by colonial and patriarchal institutions - engaging with coffee cup divination, dream-work, intuitive listening and conversations with the objects themselves (source).
About Nicole Barakat
Nicole Barakat is a queer femme, SWANA artist born and living on Gadigal Country (so-called Sydney, Australia). She works with deep listening and intuitive processes with intentions to transform the conditions of everyday life. Her work engages unconventional approaches to art-making, creating intricate works that embody the love and patience that characterises traditional textile practices.
Her works include hand-stitched and hand-cut cloth and paper drawings, sculptural forms made with her own hair, cloth and plant materials as well as live work where she uses her voice as a material.
Nicole’s creative practice is rooted in re-membering and re-gathering her ancestral knowing, including coffee divination and more recently working with plants and flower essences for community care and healing.
Snippet - Podcast Intro (ES)
Estamos encantadxs de anunciar el lanzamiento del nuevo podcast de AWID: ESE FUEGO FEMINISTA. Esta serie narrativa revela más de 40 años de movimientos feministas e imagina nuevos caminos a seguir.
En nuestra temporada piloto, escucharán cinco historias cautivadoras que forman parte de la actual constelación de activismo feminista. Presentado por nuestra Gopika Bashi, subdirectora de programas de AWID, cada episodio explora realidades feministas únicas pero interconectadas que están logrando una mayor justicia de género y asegurando derechos humanos.
ESE FUEGO FEMINISTA es producido en asociación con lxs ganadorxs de Webby, Hueman Group Media. Puedes suscribirte al podcast y escuchar nuestro primer episodio aquí.
Encuéntranos en Apple Podcasts, Spotify o donde sea que obtengas tus podcasts. ¡Comparte con tu red! Ayúdanos a difundir historias que enciendan nuestro fuego feminista y nos muevan a la acción.
