Mayam Lillard
ENG 459
Professor Wexler
November 13, 2014
Feminizing Globalization
Globalization has affected many different people, cultures, and lifestyles worldwide
causing a sort of westernized influence to all those people. Many people say that globalization is
just a newer version of colonization and this, in turn, has caused many of these marginalized
groups to speak and act out, wanting their voices and stories to be heard.
According to the World Food Programme, women make up a little over half of the
world’s population of 7 billion. This statistic made me start to think about how globalization
affects women across the world and lead me to researching feminism and globalization. As
previously mentioned, globalization has led to a major western influence, and the idea and theory
of feminism is no exception. In order to explain the consequences and challenges globalization
has brought to not only women, but to many groups of marginalized people, feminists have come
up with a term that helps dissect it.
“Feminist theoretical approaches to globalization” is an “umbrella term that refers to a
number of specific theoretical approaches that feminists have used to articulate the challenges
that globalization poses for women, people of color, and the global poor” (Parekh). Three
different feminist groups discuss these various approaches; the postcolonial feminists, ethics of
care feminists, and finally the transnational feminists. All of these groups have key
characteristics in common, but they also have distinct differences that set them apart in their
theoretical approach to globalization.
Some similar features to these three groups are, they “seek to provide frameworks for
understanding the gender injustices associated with globalization”, they have a “…shared
commitment to core feminist values, including an opposition to the subordination of women,”
they put “…an emphasis on feminist methodologies,” and finally they are “…committed to
developing self-reflexive critiques” (Parekh). Although there are some common aims and
concrete similarities, feminists have taken very specific theoretical approaches to globalization
and this is where the three different groups discussed earlier will come in and give their very
specific views.
Postcolonial feminisms give critical theoretical frameworks and analyze globalization
and its affects as a direct correlation to Western imperialism and colonization. They believe that
these things have played an important role in shaping the world’s society as we see it today.
(“Postcolonial Feminism”). “Although postcolonial and Third World feminists write from all
over the world, they foreground non-Western epistemic standpoints and criticize North-South
power asymmetries from the diverse perspectives of members of the global South” (Parekh).
Postcolonial feminists have several important claims that all tie back into this idea of Western
influence and imperialism.
First, postcolonial feminists claim that it is almost impossible to understand the local
practices of other cultures and developing countries without acknowledging the way Western
imperialism and colonialism have shaped the economic and historical context of these practices
(Herr). In essence, postcolonial feminists believe that explaining practices and behaviors of other
cultures as a simplistic thing can be dangerous and will cause a Eurocentric thought process and
“colonial stance” of the ritual, practice, etc. What should be done, is taking a practice and
looking at it in a way that considers what influence globalization has had in shaping these
practices. “Likewise, postcolonial and Third-world feminists insist that any feminist analysis of
the harms of globalization must take seriously the history and ongoing cultural, economic, and
political effects of colonialism and imperialism” (Parekh). An example of this Eurocentric
mindset would be the debate and controversy surrounding Middle Eastern women’s attire i.e. the
veil and hijab. In a video found on YouTube, a group of Middle Eastern young women argue that
their decision of wearing their headdress is theirs and theirs only. Western views suggest that
veils and hijabs are oppressive and are an example of how patriarchal and domineering the
Middle East still is to women.
The second claim suggests that although formal colonialism has ended, many conditions
of globalization are best explained as “neo-colonial” practices. Basically, globalization is just a
new version of colonialism.
“Whereas traditional forms of colonialism entailed the colonizer assuming the
privilege of ruling the colony, this neocolonialism rules indirectly through the
power it creates and enjoys by bringing manufacturing jobs to an area or
providing consumer goods to a people – often Western inspired consumer goods
as well. Old style colonialism often killed or displaced indigenous peoples; the
new style of colonialism impoverishes a culture by swamping society with
Western values, products or ideals” (Parekh).”
In essence, postcolonial feminists argue that neoliberalism has caused many of the
conditions that are associated with colonization-“ economic inequality and exploitation, racism,
cultural marginalization, and the domination of the global South by the global North”
(“Postcolonial Feminism”). They believe that it is very dangerous to umbrella every woman
under the “universal sisterhood” and universalizing the struggles of every woman. They believe
that it almost more important to look at each distinction within a practice or ritual instead of the
woman’s individual right (Herr).
Ethics of care feminism puts care, both the care of labor- caring for youth, families, the
elderly, etc., and the moral idea of care at the forefront of its theoretical analysis. Ethics of care
feminism start by saying that many proponents of globalization ignore or devalue care and that
this can be a big problem. “This is problematic, they argue, for at least two reasons: care work,
which is done almost exclusively by women, has been profoundly influenced by globalization;
and any viable alternative to neoliberal globalization must prioritize the moral ideal of care”
(DesAutels).
A goal of ethics of care feminism is to form a critique of neoliberal assumptions and
develop a more morally sound form of globalization. According to their theory, neoliberal ideals
put the individual as “atomistic, independent, and self-interested” (Parekh). This poses a
problem because this then suggests that human relationships are made by choice instead of by
necessity. Ethics of care feminism argues that we all have periods of our lives where we are very
dependent on others for care, so because of this, vulnerability and dependability shouldn’t be
viewed as limitations, but rather as something essential in being a human being. (Parekh).
According to “Imagining Ethical Globalization: The Contributions of a Care Ethic,”
Hankivsky's view of global ethics begins with three assumptions, “1) care is considered to be a
fundamental aspect of all human life; 2) all human beings are interdependent by virtue of being
part of ongoing relations of care; and 3) ‘people are entitled to care because they are part of
ongoing relations of care” (Hankivsky). Based on these assumptions, global leaders would have
to consider care and universal human when making their policies.
Ultimately, ethics of care feminists critique the lack of understanding of care in the
current process of globalization and try to put forth recommendations on how to make it better.
They also highlight the role of care work (nursing, elderly care, nanny work etc.) in the global
economy (Parekh).
The last group is the transnational feminists. Transnational feminism is defined as “…a
theory and commitment to practice which recognizes differences and borders while building
solidarity and transcending those borders” (Colling). It has its roots in postcolonial feminism,
recognizing each individual woman’s situation, and being hesitant to umbrella every woman
under the “global sisterhood.” It has also been compared to global or international feminism, “a
second-wave theory that emphasizes solidarity among women across national boundaries based
on their common experience of patriarchal oppression” (Parekh). Although they are similar,
transnational feminists differ in a few different ways.
First, and similar to postcolonial feminists, transnational feminists are sensitive to
differences among different women. Global feminists argue that patriarchy is universal and that
because of this all women experience the same type of oppression (Colling). In contrast,
transnational still “advocate for solidarity across national boundaries” (Parekh), but do so in a
way that still considers the woman’s race, class, and socioeconomic background. Transnational
feminist also recognize that globalization may benefit some women, while oppressing others
(Colling).
Second, transnational feminism is political in nature, where global feminism is more
social solidarity of putting up a “united front” against patriarchy. “Because transnational feminist
solidarity is based on shared political commitments rather than a common identity or set of
experiences, advantaged individuals, including those who have benefited from injustice, can join
in solidarity with those who have experienced injustice or oppression directly” (Parekh). Last,
transnational feminism focus in on specific globalization process, such as the growth of offshore
manufacturing, and their affects on woman, especially the relationship between North-and global
South women. (Colling).
In conclusion, globalization is something that has affected many different people in
different ways. For women, there is not only the struggle of patriarchy as a whole, but also the
very sensitive subject of recognizing every woman’s struggle as an individual thing instead of
just grouping them together as a whole. The three different feminist theoretical approaches to
globalization help give a better understanding of women and the role they play in the entire
globalization process.
Works Cited
Colling, Sarat. "Transnational Feminism." Transnational Feminism. N.p., 12 Oct. 2010. Web. 12
Nov. 2014.
DesAutels, Peggy, and Rebecca Whisnant. "Gender Identity and the Ethics of Care in a
Globalized Society." Global Feminist Ethics. Lanham, MD: Rowman & Littlefield,
2008. 43-57. Print.
Herr, Ranjoo Seodu. "The Possibility of Nationalist Feminism." Hypatia 18.3 (2003): 135-60.
Web. 11 Nov. 2014.
Parekh, Serena. "Feminist Perspectives on Globalization." Stanford University. Stanford
University, 06 May 2014. Web. 08 Nov. 2014.
"Postcolonial Feminism." The Stockton Postcolonial Studies Project. N.p., n.d. Web. 08 Nov.
2014.
"World Food Programme Fighting Hunger Worldwide." Focus on Women. N.p., n.d. Web. 11
Nov. 2014.