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Item s unavailable for purchase. Please review your cart. This creates a dynamic where Western feminism functions as the norm against which the situation in the developing world is evaluated. In the article "Third World Women and the Inadequacies of Western Feminism", Ethel Crowley, sociology professor at Trinity College of Dublin , writes about how western feminism is lacking when applied to non-western societies. She accuses western feminists of theoretical reductionism when it comes to Third World women.
Her major problem with western feminism is that it spends too much time in ideological "nit-picking" instead of formulating strategies to redress the highlighted problems. The most prominent point that Crowley makes in her article is that ethnography can be essential to problem solving, and that freedom does not mean the same thing to all the women of the world.
Postcolonial feminism began as a criticism of the failure of Western feminism to cope with the complexity of postcolonial feminist issues as represented in Third World feminist movements. Postcolonial feminists seek to incorporate the struggle of women in the global South into the wider feminist movement.
Western feminism tends to ignore or deny these differences, which discursively forces Third World women to exist within the world of Western women and their oppression to be ranked on an ethnocentric Western scale. Postcolonial feminists do not agree that women are a universal group and reject the idea of a global sisterhood. Thus, the examination of what truly binds women together is necessary in order to understand the goals of the feminist movements and the similarities and differences in the struggles of women worldwide. This is significant because feminist discourses are critical and liberatory in intent and are not thereby exempt from inscription in their internal power relations.
The hope of postcolonial feminists is that the wider feminist movement will incorporate these vast arrays of theories which are aimed at reaching a cultural perspective beyond the Western world by acknowledging the individual experiences of women around the world. Ali Suki highlights the lack of representation of women of color in feminist scholarship comparing the weight of whiteness similar to the weight of masculinities.
This reinforces Western hegemony and supports the claim of outweighed representation of white, Western scholars. Most available feminist literature regarding the global South tends to be written by Western theorists resulting in the whitewashing of histories. Feminist postcolonial theorists are not always unified in their reactions to postcolonial theory and Western feminism, but as a whole, these theorists have significantly weakened the bounds of mainstream feminism. While efforts are made to eliminate the idea of the Third World "other", a Western Eurocentric feminist framework often presents the "other" as victim to their culture and traditions.
Brina Bose highlights the ongoing process of "alienation and alliance" from other theorists in regards to postcolonial feminism; she emphasizes, " This critique is supported in other scholarly work including that of Sushmita Chatterjee who describes the complications of adding feminism as a "Western ideological construct to save brown women from their inherently oppressive cultural patriarchy. The postcolonial feminist movements look at the gendered history of colonialism and how that continues to affect the status of women today.
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