Olaoluwa Abagun | |
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Born | 24 August 1992 |
Nationality | Nigerian |
Education | Obafemi Awolowo University |
Occupations |
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Olaoluwa Abagun is a Nigerian lawyer, feminist, and a Vocal Girls' Rights Advocate, nurturing a dynamic generation of African Girls. She is the Founder of the Girl Pride Circle Initiative, a notable girl NGO situated in Nigeria, she holds the position of Executive Director at ATHENA, a global feminist network dedicated to promoting gender equality and upholding human rights [1] [2] [3]
Abagun was born in Lagos, she graduated from Queen's College, Lagos, in 2008 where she received the "Outstanding Service to College Life Award" as the Deputy Head-Girl of the college. [4] Shortly after, she proceeded to Obafemi Awolowo University where she obtained her degree, a Bachelor of Laws (LL.B) Degree, [4] and she however pursued a Master of Arts degree in Gender and Development at the Institute of Development Studies, University of Sussex. [5] She identifies as a Christian. [6]
Abagun was born in an inter-religious family. Her father is a Muslim, while her mother is a Christian. [6] She is the only female child of her parents' four children. Growing up, she described her childhood as being treated the same as her brothers, as her parents treated her with little form of gender consciousness. [7] In another interview, she revealed that her parents unknowingly set her on the path of feminism. She traced her passion for human rights to a speech on understanding the child rights act when she was 13. [7]
At 15, she met with the then Governor Babatunde Fashola and his cabinet, and she was rewarded with a computer. Abagun described this event as an encouraging factor in her determination for pursuing women's advocacy. [6]
Before graduating with a law degree in 2015, Abagun wrote articles centered on women's issues, and was a 2014 finalist at the "Africa Youth Day Essay Competition" for her work titled Policies on the Empowerment of Young Women in Africa: The Missing Piece in the African Jigsaw. She also created "Girl Pride Circle", an organization that fights for the rights of women in Nigeria. [8]
In March 2016, at the UN Commission on the Status of Women, the empowerment of girls, she launched Safe Kicks Initiative: Adolescent Girls Against Sexual Violence, which aims to train victims of sexual violence and women in general on how to defend themselves physically through learning martial arts. [9] [10] By July 2016, she was reported to be training over 250 female teenagers through this project. She also became the only Nigerian to be awarded monetary grant from Women Deliver organization. [11] Abagun Olaoluwa also addressed the 72nd Session of the United Nations General Assembly with a speech on gender issues. [6]
In July 2017, she was selected as one of the six "exceptional" Nigerians to discuss on the topic Fast Forward: Preparing the World to Come with members of UK parliament. She noted that she would put effort in ensuring "gender equality", and increase the political consciousness of Nigerian women through advocating for better welfare, education and government policies. [12]
On feminism, she described it as "ensuring everyone, both male and female deserves ample space to explore their full potentials", while re-echoing the statement of Chimamanda Ngozi Adichie that "we all should be feminist". She also noted that people should not be seen with emphasis on gender in mind. [7] She defined feminism as "an ideology that simply champions equal socio-economic opportunities for all, regardless of gender", noting that "it is not a battle of the sexes" as being misconstrued by many. [6] In January 2018, she voiced her discontent about the lack of interest in politics from Nigerian women, admonishing them to partake in the Nigerian general election, 2019. [13]
After being awarded the Commonwealth Shared Scholarship in 2019, Olaoluwa took an active role at Girl Pride Circle GPC, where she played a key role in designing, mobilizing resources for, and implementing the 'Zero Tolerance to Sexual Violence in Religious Communities' project. This initiative sought to empower religious leaders in Lagos State, Nigeria, encouraging them to recognize their pivotal role in aligning with the National Gender Policy and working towards the elimination of sexual violence. [14]
Chimamanda Ngozi Adichie is a Nigerian author who is regarded as a central figure in postcolonial feminist literature. She is the author of the award-winning novels Purple Hibiscus (2003), Half of a Yellow Sun (2006) and Americanah (2013). Her other works include the book essays We Should All Be Feminists (2014); Dear Ijeawele, or A Feminist Manifesto in Fifteen Suggestions (2017); a memoir tribute to her father, Notes on Grief (2021); and a children's book, Mama's Sleeping Scarf (2023).
Sex-positive feminism, also known as pro-sex feminism, sex-radical feminism, or sexually liberal feminism, is a feminist movement centering on the idea that sexual freedom is an essential component of women's freedom. They oppose legal or social efforts to control sexual activities between consenting adults, whether they are initiated by the government, other feminists, opponents of feminism, or any other institution. They embrace sexual minority groups, endorsing the value of coalition-building with marginalized groups. Sex-positive feminism is connected with the sex-positive movement. Sex-positive feminism brings together anti-censorship activists, LGBT activists, feminist scholars, producers of pornography and erotica, among others. Sex-positive feminists believe that prostitution can be a positive experience if workers are treated with respect, and agree that sex work should not be criminalized.
Third-wave feminism is a feminist movement that began in the early 1990s, prominent in the decades prior to the fourth wave. Grounded in the civil-rights advances of the second wave, Gen X third-wave feminists born in the 1960s and 1970s embraced diversity and individualism in women, and sought to redefine what it meant to be a feminist. The third wave saw the emergence of new feminist currents and theories, such as intersectionality, sex positivity, vegetarian ecofeminism, transfeminism, and postmodern feminism. According to feminist scholar Elizabeth Evans, the "confusion surrounding what constitutes third-wave feminism is in some respects its defining feature."
Islamic feminism is a form of feminism concerned with the role of women in Islam. It aims for the full equality of all Muslims, regardless of gender, in public and private life. Islamic feminists advocate for women's rights, gender equality, and social justice grounded in an Islamic framework. Although rooted in Islam, the movement's pioneers have also utilized secular, Western, or otherwise non-Muslim feminist discourses, and have recognized the role of Islamic feminism as part of an integrated global feminist movement.
Lipstick feminism is a variety of feminism that seeks to embrace traditional concepts of femininity, including the sexual power of women, alongside traditional feminist ideas. The concept emerged within the third-wave as a response to ideals created by previous movements, where women felt that they could not both be feminine and a feminist.
Feminism in India is a set of movements aimed at defining, establishing, and defending equal political, economic, and social rights and opportunities for women in India. It is the pursuit of women's rights within the society of India. Like their feminist counterparts all over the world, feminists in India seek gender equality: the right to work for equality in wages, the right to equal access to health and education, and equal political rights. Indian feminists also have fought against culture-specific issues within India's patriarchal society, such as inheritance laws.
African feminism includes theories and movements which specifically address the experiences and needs of continental African women. From a western perspective, these theories and movements fall under the umbrella label of Feminism, but this categorization is misleading for many branches of African "feminism". African women have been engaged in gender struggle since long before the existence of the western-inspired label "African feminism," and this history is often neglected. Despite this caveat, this page will use the term feminism with regard to African theories and movements in order to fit into a relevant network of Wikipedia pages on global feminism. Because Africa is not a monolith, no single feminist theory or movement reflects the entire range of experiences African women have. African feminist theories are sometimes aligned, in dialogue, or in conflict with Black Feminism or African womanism. This page covers general principles of African feminism, several distinct theories, and a few examples of feminist movements and theories in various African countries.
Women in Nigeria are a diverse group of individuals who have a wide range of experiences and backgrounds. They are mothers, daughters, sisters, wives, entrepreneurs, professionals, and activists. Women in Nigeria face numerous challenges, including gender inequality, poverty, and a lack of access to education and healthcare. Despite these challenges, Nigerian women are making strides in all areas of life and are becoming increasingly empowered to take control of their lives and their futures.
Native American feminism or Native feminism is, at its root, understanding how gender plays an important role in indigenous communities both historically and in modern-day. As well, Native American feminism deconstructs the racial and broader stereotypes of indigenous peoples, gender, sexuality, while also focusing on decolonization and breaking down the patriarchy and pro-capitalist ideology. As a branch of the broader Indigenous feminism, it similarly prioritizes decolonization, indigenous sovereignty, and the empowerment of indigenous women and girls in the context of Native American and First Nations cultural values and priorities, rather than white, mainstream ones. A central and urgent issue for Native feminists is the Missing and murdered Indigenous women crisis.
Sharon Lamb is an American professor in the Department of Counseling and School Psychology at the University of Massachusetts Boston's, College of Education and Human Development, and a fellow of the American Psychological Association (APA). She also sits on the editorial board of the academic journals Feminism & Psychology, and Sexualization, Media, and Society.
Feminist activism in hip hop is a feminist movement based by hip hop artists. The activism movement involves doing work in graffiti, break dancing, and hip hop music. Hip hop has a history of being a genre that sexually objectifies and disrespects women ranging from the usage of video vixens to explicit rap lyrics. Within the subcultures of graffiti and breakdancing, sexism is more evident through the lack of representation of women participants. In a genre notorious for its sexualization of women, feminist groups and individual artists who identify as feminists have sought to change the perception and commodification of women in hip hop. This is also rooted in cultural implications of misogyny in rap music.
Feminism in Sweden is a significant social and political influence within Swedish society. Swedish political parties across the political spectrum commit to gender-based policies in their public political manifestos. The Swedish government assesses all policy according to the tenets of gender mainstreaming. Women in Sweden are 45% of the political representatives in the Swedish Parliament. Women make up 43% of representatives in local legislatures as of 2014. In addition, in 2014, newly sworn in Foreign Minister Margot Wallström announced a feminist foreign policy.
Gender inequality refers to unequal treatment or perceptions of individuals wholly or partly due to their gender or sex. It arises from differences in socially constructed gender roles. Gender inequality in Nigeria is influenced by different cultures and beliefs. In most parts of Nigeria, women are considered subordinate to their male counterparts, especially in Northern Nigeria as well as in other sectors including the Nigeria music industry, politics, and education sector. It is generally believed that women are best suited as home keepers.
Feminism in Pakistan refers to the set of movements which aim to define, establish, and defend the rights of women in Pakistan.This may involve the pursuit of equal political, economic, and social rights, alongside equal opportunity. These movements have historically been shaped in response to national and global reconfiguration of power, including colonialism, nationalism, Islamization, dictatorship, democracy, and the War on Terror. The relationship between the women's movement and the Pakistani state has undergone significant shifts from mutual accommodation to confrontation and conflict.
Joy Isi Bewaji is a Nigerian essayist, screenwriter, playwright, new media entrepreneur and social affairs activist. Her writings and plays have been centred on cultural inappropriateness and religious anomalies. She identifies as a feminist, her viewpoint on public issues have made her be described as a "modern-day fearless feminist" by the media.
Feminism in Indonesia refers to the long history of discourse for gender equality to bring about positive social change in Indonesia. The issues women in Indonesia currently are facing include gender violence, underage marriages, and lack of representation in the political system. Feminism and the women's right movement began during colonial Indonesia under Dutch rule and were spearheaded by the national heroine Kartini, a Javanese noblewoman who advocated for the education of all women and girls regardless of social status. In the early 19th century, women's rights organizations and movements were allowed to developed under Budi Utomo, the first Indonesian Nationalist organization. Modern day Indonesian feminism include and are influenced by both fundamentalist and progressive Islamic women's organizations.
Feminist foreign policy, or feminist diplomacy, is a strategy integrated into the policies and practices of a state to promote gender equality, and to help improve women's access to resources, basic human rights, and political participation. It can often be bucketed into three categories: rights, resources, and representation. The concept was first coined and integrated into governmental policy by Margot Wallström, former Swedish Foreign Affairs Minister. The objectives of feminist foreign policy include :
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Feminism in Kenya concerns the organized efforts to improve the rights of the girls and women of Kenya. The modern feminist movement, which took off in the early 1960s and also in the 1970s, gained impetus through the establishment of various organisations such as Maendeleo Ya Wanawake and Kenya Women’s Political Caucus.