The distinction made between the western feminist and the third world woman is based off the belief that one group is more privileged than the other and that that form of privilege is the norm. As a consequence, past scholarly discourses illustrate the women as suffering victims from their feminine gender in their respective male dominant society. The attempts of first world women subjects attempting to explain third world women objects is viewed as a way of creating power hierarchies and cultural domination , the author calls this discursive colonialism. Yet, when the these women are studied and spoken too, it is clear that in making the lace doylies they are helping supply the family income. All this, in a word, makes nonsense of any account that homogenizes women in the developing, Third World, or Muslim world.
Finally, western feminists constructed a practice that resembles imperialism. The specific reasons for wearing the veils are lost in the process of categorizing all Muslim women as oppressed by a male dominated culture. She argues that women from third world countries are no different from western women; the only difference is that western women have an advantage with stronger economies. Unfortunately, until today, an increasing number of western feminist will write according to this tradition. Firstly, Mohanty argues that by placing all women into a single group assumes that every woman in the world shares the same political, social, and personal concerns simply because they identify as female. Welcome to our first blog post for the class. Minces view, Mohanty claims, not only assumes a singular kinship system to be the effecting factor of the oppression of women, but also fails to consider the class and cultural differences that exist across these societies.
It seems as though the western world views the third world, and the women within it as being a means to an end rather than end in and of themselves. Bring lots of questions to class. During the revolution, middle class women used the veil as a powerful political statement to show their solidarity with their working class sisters 347. Therefore, Mohanty proposes a new method of investigation in Western feminist scholarship that takes into account the historical and political context in their analyses Mohanty, 336. Thus, even if Iranian women use the veil to negotiate and contest their social and public presence, it does not change the nature of oppression that is imposed indiscriminately from above.
She does 1221 Words 5 Pages Context Description The Discourse that will be analyzed further in this paper, occurred over Facebook messenger text at 8:30 p. Stories have been used to dispossess and to malign. Mohanty also argues that people cannot separate scholarship from their political views. Below are some questions for discussion or to help with your first blog post. For example, in Africa and the Middle East one symbol of male violence is genital mutilation. Therefore, if scholars have been taught to see the world through an imperialist lens that is going to be the mindset when it comes to humanitarianism.
She argues that the veiling in Iran, for example, should be looked at from a different perspective at different historical junctures—during the Revolution of 1979, for example, some women used the veil as a means of solidarity with their working-class sisters who were active in street demonstrations. Mohanty is worried about imperialism — however one could argue that colonization and imperialism are at an end — drawn to a forcible close by independence movements in Africa, India etc. Third world misconceptions and stereotypes must be broken before the world becomes too engrained in the logic that powerful women can only be ones that resemble the western image. It meticulously chronicles the thoughts of a soldier in World War I while simultaneously detailing the horrors of all wars; each tale is not only a separate experience for the soldier, but is also a new representation of the fighting. What are the main points and arguments of the paper that Mohanty is arguing? If Western feminists did not stop to really study these women and get to know the historical and cultural significance of the work that they are doing, they would be quick to dismiss the women as simple housewives that are being oppressed by a patriarchal system in which they are not allowed to leave the home and find work. Durham: Duke University Press, 2003. She considers the evolution of interdisciplinary programs like Women's Studies and Race and Ethnic Studies; pedagogies of accommodation and dissent; and transnational women's movements for grassroots ecological solutions and consumer, health, and reproductive rights.
Overall this book is not meant for the masses, it is meant for academia, which is a shame because it brings forth important critiques of both western and third world societies. Quoted in Under the Western Eyes: Feminist Scholarship and Colonial Discourses. She continued her education in Illinois, earning a from the University of Illinois at Urbana-Champaign in 1987. That is why Paraja is a powerful portrayal of the life of the innocent and gullible tribals who become victims of the… 940 Words 4 Pages Islamic feminism can be defined as women who advocate for their rights, gender equality, and social norms under the framework of Islam. This notion presented by Mohanty brings to mind the image of a group of popular girls who think of themselves as on top of the high school social hierarchy such as in the movie Mean Girls. The Good: --Useful roadmap examining the pitfalls of Western Liberal feminism, i.
Female Genital Mutilation and Human Rights. Western women generally hold the view that women in third world countries are powerless and victims, they feel that they must liberate these women through humanitarian efforts. However, I think that Mohanty finds western assistance to be useful. In the post-Revolution period, on the other hand, the Iranian regime forced veiling as part of a mandatory religious law. For example, in the 1979 Iranian revolution, middle class women all chose to wear the veil as a symbol of their solidarity as working class women. Mohanty shows the dangerous notion of generalizing non-Western women into one group by explaining the political usage of the veil in Iran during the 1979 revolution. The influence of western feminism ruined what once defined these third world women separate from one another, making it nearly impossible for them to regain this individuality, similar to what happened to those imperialistically colonized.
What questions would you ask the author if she were here? In reading Mohanty, I was better able to see how the western notion of feminism, while seeking to do good in the world, can also slip into a dark age as to stereotype for lack of a better word third world women by grouping them together under the same cultural pretense and deeming them oppressed. While illustrating the lack of truth in the claims of western feminists Mohanty is also showing the ethnocentrism of these theorists. This instance of Iranian women choosing to wear the veil is not typically what a western woman might think of when she thinks of women wearing a veil Therefore this instance proves how western women usually group women of the third world together as having the same culture and an identical set of values. In doing so, this inevitably deepens the implicit separation, or distinction, among Western women and the Third World women. Secondly, the model of men as oppressors is not a universal model, she is against the over simplification of the complexities across culture and gender to a binary division. Mohanty feels the assumption that third world women are a coherent group, ignoring the social factors, is problematic. Now that this issue of westerners ignoring historical and cultural norms of women in other societies through humanitarian aid has been addressed, what changes have occurred in the humanitarian sector since this article was written? I think when one is doing the reading one is left thinking that there is no way to help without also doing harm, and one starts to think that making progress towards equality is impossible.
Mohanty is saying that Western feminists have a tendency of propping themselves up by representing Third-World women as fragile, passive, uneducated, and oppressed, while in contrast Western feminists are then seen as the opposite of all that. Like the many shifts in anthropological schools of thought, will we soon see a shift to a new feminist school of thought? Size: aim for approximately 400 minimum to 500 maximum words. This view denies the existence of veiled women who are not forced to veil but do so anyway according to their own religious convictions while employing full agency over their lives all the while refusing to consider themselves as powerless or oppressed. Despite this far geographical separation, Facebook messenger served as our link and setting of communication. Add Remove These points are assessed: 1. Women and Religious Ideologies Patricia Jeffery has taken Islamic ideology as one factor to explain the status of Pirzada women in prudah in her research.