What is Transnational Feminism?
By Elizabeth Joy Cox
The Puzzle
Transnational
feminism is an ideological puzzle made up of uncounted pieces, all having similar background color, but each having unique lines, textures, and rhythms.
The larger puzzle components are aligned by the application of feminist theory;
others are matched by economic factors; still others are connected by political
lines. Global feminists search for a platform where all may come together to
assemble and present the totality of the puzzle: a picture which will speak the
million words that tell our story.
Northern
Hemisphere versus Southern Hemisphere perspective, First World affluence
disconnected from Third World poverty, local compared to global environments –
all are critical elements in the discourse of feminine praxis. In their
collection Women’s Activism and
Globalization Naples and Desai assembled essays focused on the everyday
lives of women negatively impacted by globalization. These essays also speak of
the many ways women fight structural adjustment, sweat shop conditions, and
political marginalization through community and transnational activism.
In
Global Woman scholars Ehrenreich and
Hoschschild have shared stories told by women who are migrant workers coming to
the North to seek a better life, while leaving their own families and children
to be cared for by others. Affluent educated Western women finding the male
professions finally more open to them must rely on nannies and maids from
poorer regions to do their domestic and care work (Ehrenreich & Hochschild, 2003).
In
her film Life and Debt Stephanie Black
enlisted victims of neo-imperialism in Jamaica to speak for themselves about the
alienation of citizens from domestic production and agriculture and the
destruction of their culture caused by structural adjustment economic policies (Black, 2001). In Mortgaging Women’s Lives Sparr describes cultural desecration
caused by structural adjustment policies in detail. These policies driven by
neoliberalism directly benefit Western multi- national corporations, while
subjugating women’s labor and proffering the
exploitive use of maquiladoras and sweat shops (Sparr, 1994). From all walks and via all
media paths women come forward to speak and strive to be heard and seen.
Theoretical Perspectives
In
her iconic 1988 essay Under Western Eyes
Chandra Mohanty posited that Western feminist perspectives dominated the theory
and discourse surrounding feminist praxis (Mohanty, 1988). The arena of debate around
terminology and viewpoint was opened as the feminist third-wave movement also
formed. The third-wave criticized many ideas and actions of 1960’s and 70’s second-wave
feminism which were seen as rooted in Western male dominance and neo-imperialism.
Third-wave feminism heralded new theoretical and epistemological approaches to
feminist ideology.
Dissonance
between members or factions of a group can be productive and may yield greater
knowledge and progress. The third-wave worked to make feminism more inclusive.
The movement fostered four major theoretical innovations: 1) intersectionality,
addressing the perspectives of ethnicity and women of color; 2)
poststructuralist perspectives; 3) postcolonial view or ‘global feminism’; 4) and
approaches sprouting from a new generation of feminists. The third-wave
discourse spurred some scholars to re-embrace Marxist feminist perspective
previously discounted as inadequate in feminist analysis (Mann & Huffman, 2005).
On
the other hand, lack of group cohesion may be detrimental to achievement of
group goals. A high degree of cohesiveness within a social group strongly
enhances the group’s ability to maintain its standards and internal norms. The
more cohesive the group, the greater the likelihood that the group will produce
prescribed behavior in its members, both new and established, and the greater
the likelihood that the group will achieve shared goals (Schachter, 1951). In the feminist vernacular,
there exists no equivalent terminology of cohesion to match the indoctrinatory
strength of ‘male bonding’ as a powerful generic ideological tool used in the
patriarchal scheme. The term “Sisterhood of women” has been disparaged by
critics as too generalized and nonspecific to be useful as a banner of
solidarity for global feminist groups.
The
unifying work of transnational feminist networks has advanced feminist
political and economic goals. These networks unite feminists across national
boundaries who share common concerns: violence against women, reproductive
rights, feminist economic goals, and women’s human rights in all environments. At
the same time, weakness in transnational feminist organizing and lack of
adequate funding stifles revolutionary progress that might otherwise occur (Moghadam, 2005).
Marginalization
of women is age-old. In ancient times, women were considered to be property in
many regions of the world. Men were valued more highly than women in biblical scriptural
accounts (Rollston, 2012). Globalization has given new leverage
and destructive power to oppressive practices which were localized in the past.
Women who have traditionally worked in local agricultures throughout the world
have been disempowered and politically silenced as large corporate interests
have engulfed farms and other local means of production. IMF, WTO, and World Bank policies are most
harmful to women as a gender.
Sociological
theories offer insight into the relationship between women and male-dominated
globalization. Exchange theory examines how women participate in the unbalanced
exchange that occurs when women are paid less for the same labor.
Standpoint
theory explains how individuals see reality and truth from the perspectives of their
particular position or roles. Dorothy Smith formulated much of her standpoint theory
as she observed the dichotomy of her roles as ‘wife-mother-housekeeper’
contrasted with her role of university scholar and graduate student. Role
strain theory explains the fatigue women feel as they work away from home for
low wages while also being cast to perform domestic labor and caregiving at
home for free. Intersectionality theory offers insight and tools to bridge
philosophical gaps between global feminists.
Conclusion
Conclusion
Unity
and solidarity are crucial organizational components in order for transnational
feminism to achieve the goal of equality and for all. The ancient Greek tactic
for successful opposition to a more powerful opposing force was use of the
phalanx formation. As a theoretical metaphor, this tactic is useful. The Greek
soldiers formed a unified, coordinated group which marched in unison. The
effect was to magnify and reinforce effectiveness of a smaller number of
troops. There is safety in numbers; but there is also enhanced power to create
change. The task for leadership, in terms of contemporary social change leadership
theory, is to create change for the better - even though change naturally evokes
fear in those who experience it (Crawford C.B , Brungardt, Curtis L., and Maughan,
2005).
Feminists must overcome fear of change in order to move forward and claim our
rightful positions locally and globally.
What
is transnational feminism? It is freedom for women enslaved in Mali; it is hope
for the Maquiladora workers in Mexico; it is justice for our battered mothers
and healing for our violated sisters; and it is a better future for our
daughters.
References
Black, S. (2001). Life and Debt. A Tuff Gong
Pictures Production.
Crawford C.B , Brungardt, Curtis L., and Maughan, M. (2005). Understanding
leadership: theories & concepts. Hoboken: John Wiley & Sons, Inc.
Ehrenreich, B., & Hochschild, A. R. (2003). Global woman: Nannie, maids,
and sex workers in the new economy - Introduction. New York: Metropolitan.
Mann, S. A., & Huffman, D. J. (2005). The decentering of second wave feminism
and the rise of the third wave. Science & Society, 69(1),
56–91.
Moghadam, V. M. (2005). Globalizing women: Transnational feminist networks.
Baltimore: JHU Press.
Mohanty, C. T. (1988). Under western eyes: Feminist scholarship and colonial
discourses. Feminist Review, 30, 61–88.
Rollston, C. (2012). The marginalization of women: A biblical value we don’t
like to talk about | Huffington Post. Retrieved from
http://www.huffingtonpost.com/christopher-rollston/the-marginalization-of-women-biblical-value-we-dont-like-to-talk-about_b_1833648.html
Schachter, S. (1951). Deviation, rejection, and communication. The
Journal of Abnormal and Social Psychology, 46, 190–207.
Sparr, P. (1994). Mortgaging women’s lives: Feminist critiques of structural
adjustment. Palgrave Macmillan.
No comments:
New comments are not allowed.