Analysis of the Principles of Third World Feminism - Essay Example

0 Introduction The concept of feminism is one which has changed throughout history and with specific social movements. The approach has varied dependent on the needs of women as well as the inequalities which they have faced in society. One of the concepts which have altered with time is based on the concept of third world feminism. This approach has altered dependent on the region in which one lives as well as the lack of opportunities and resources which are available to those in different regions. Various theorists have looked at and analyzed the differences of third world feminism as well as the concepts which have redefined and altered the inequalities of women. Redefining feminism by location and with the third world approach can be analyzed with a variety of theorists, all which redefine the main concept of feminism in society. 2.0 Definition of Third World Feminism The concept of third world feminism has been identified by the location which one is in and the problems which are in society. The main definition is based on social change which is needed in different regions of the world. For instance, in the U.S., the approach to feminism is based on social, historical and political changes, specifically because of the inequalities which women faced in society from the level of consciousness toward gender inequalities and the lack of social justice in society. However, in places that are underdeveloped, such as regions throughout Africa and Asia, third world feminism is redefined. Rather than a social injustice and sense of inequality, feminism is based on the politics and priorities that are within society as well as how these each link to the opportunities which women have. The lack of resources which are in third world countries change the approach to feminism, specifically because the social injustices differ with the lack of opportunities and changes which occur among those that are in the culture. The main difference is based on the post modern regions and places which are underdeveloped (Henderson, Waterstone, 2008: pg. 338). 2.1 Culture and Third World Feminism The concept of third world feminism is further defined by the ideologies of culture and the association which this has with developed equality between genders in specific regions. This relates to the overall definition of feminism because culture becomes a main component in the identity of feminism and how the capacity for women to be equal exists. In many cultures in third world countries, there is a different component of identity, specifically based on social and religious regulations. These are often given because of the social viewpoint of safety of women as well as the place which women should have in relation to men. The cultural component that is based in the regions leads to many of the feminist beliefs which occur in a post modern country to not be pertinent for those that are in a third world country. With the persistence of these traditions, there is the inability to change the dilemmas which are based on gender equality within the third world countries (Lewin, 2006: pg. 153). 2.2 Society and Third World Feminism Religious and cultural issues with gender equality further with the lack of resources which is a part of society and which not only cause inequality between men and women, but also persist with the needs of men that are in society. Many third world countries are not to the point of focusing on gender equality because of the social viewpoints which are pertinent in society and which create alterations in what is occurring in the different regions. Slums, poverty, lack of education to all and inability to have available employment are some of the main continuous problems that are within the culture. However, this is not associated with the main components of women not having the opportunity to work. Instead, this is a social problem that is based on the lack of opportunity and resources, as well as the inability to provide opportunities to those that are in society. Men and women are both faced with similar situations of living within the city and various regions without having the proper abilities to receive education and employment opportunities. The question which arises with third world feminism is then one which is not limited to gender inequality, but also a lack of opportunity and resources that are available within a country (Davis, 2006: 6). 2.3 Politics and the Third World The social and cultural definitions of third world feminism are furthered by the political complexities which are in society. The politics of these regions are often associated with trying to find ways to change the resources and opportunities which are available. However, there have been historical problems and pieces of inequality which have occurred within the countries and government of the region. This is traced back to colonialism, in which the inequalities began between men and women. During this time, most within the third world countries were separated and used for labour with the colonial countries that took over creating a system based on inequalities. When post – colonialism began to emerge, the countries moved into a third world status, specifically because they were stripped of the resources which were with the colonial countries. The result was a development of inequalities and contradictions which were in society and which led to a post independence on trying to find the right options for resources. The current political situation is known to be based on finding the resources and structure which was taken first through colonialism then stripped with post – colonialism. The issue of feminism becomes complicated because of the beliefs which were set into place during these times and the way in which it created a different depth of struggles for those within the country (Ezra, 2006: 40). 3.0 Theories of Gayarti Chakravorty Spivak The different approaches to feminism have been rationalized and altered according to the beliefs in feminism and the idealization which has taken place. The works of Gayarti Spivak are one which shows the divisions that have occurred between first and third world feminism and which is creating a spark to those who are interested in Third World Feminism. The main approach which Spivak has taken is based on the understanding of what feminism is and the cultural aspects which have developed in various parts of the world. Spivak shows how the first world feminist theories have moved into third world countries after they were developed and continue to change the cultural and social aspects that are within society. This is creating a culmination of demands from women in third world countries, specifically with noting the rights of women in countries which have the same freedoms and ideologies within society. The difference; however, is being drawn with distinctions of Western feminism and individual feminism, in which many look at the freedom of Western women as too liberal. However, the individual desire to have the same freedoms continues to persist among those in third world countries, specifically because of the lack of opportunities and resources which are within the countries (Sanders, 2006: 75). 3.1 Shadows of a Geographical Pattern The ideology which Spivak has created not only relates to the desire to have resources without the necessary options available. There are also questions of the approach toward feminism and how it has resulted in the third world attempts to find ways to resources, economic prosperity and opportunities. By gathering interest of feminists in the first world, those in third world countries are able to gain access to opportunities, resources and a world economic system. The economic system, for instance, between the US and India can develop with the feminist establishments of providing resources specifically for the equality of women. In this sense, there isn’t the belief in feminism as a way to gain rights and opportunity, but instead to gain access to the resources which are not available to those within a given country and to find ways to have opportunities presented in the country. The concept is then able to provide an understanding that it is based on the value of having a different life with a variety of resources, as opposed to creating issues and problems that are associated with feminism and the first world ideologies of what should be included in this theory. The ideal of the shadows of a geographical pattern is one which begins with the first world ideals of equality of women and men, which creates a social trend that links to third world countries and the attempt to have the same resources as those in the first world (Spivak, 1985: 72). 3.3 Problems of Post Colonialism Not only is the difficulty persistent because of the lack of resources within the third world countries. Women in third world countries are often looking for resources and opportunities because of the history which has occurred from the post – colonial times. When the colonized countries left the other areas, such as India, there was an immediate depression and decline because of the lack of structure in the countries which were left. The ideology which persisted after this was based on looking at the first world countries, specifically because of the destruction and lack of resources which were in the third world. At the same time, feminism became prevalent in places such as the US and the UK. The mentality of those in the third world was based on the belief that women in America had more opportunities, had the ability to demand freedom and could become progressive. The state of the third world countries didn’t allow for the same opportunities or initiatives for social groups. However, many of the women didn’t look at the lack of resources. Instead, women latched onto the Western icon of the free woman and desired to have the same opportunities available. This specific perspective within the third world country is one which has created several expectations as well as lost ideologies of how women should be within a specific society. The gaps which have arisen include the traditional means of living as women on one side, the lack of opportunity as a third world country and looking at the feminist values of the Western world as a part of the lack of opportunity. The ideology of being socially deprived has then reached the countries without a realistic viewpoint about what women need within the country (Katrak, 2006: 9). 4.0 Viewpoints of Chandra Talpade Mohanty Another viewpoint which shows the ideologies of third world feminism is through Chandra Talpade Mohanty. Similar to the ideologies of Spivak, there is the understanding that the post – colonial world has created the most complexities in terms of feminism, specifically because of the division between resources and opportunity, as well as the lack of opportunity which persists in the third world countries. However, the approach is also inclusive of why the feminist attributes in third world countries persist in a different manner. The association with social traditions as well as the political alterations are some of the misunderstandings which have occurred. The colonial structure in third world countries brought in a sense of imperialism. This caused the men and women in the society to remain powerless to the overall structure which was created. When this left, the concept of anti-imperialism persisted. However, most that are now in society are uncertain of where and how the powers should remain as the structure of society altered with the colonial structure. The result is that feminism as a form of gaining power and equality in society becomes a structure based on imperialism. The idea of equality then remains blurred between lines of feminism and freedom as opposed to the overall standards which should be in society (Mohanty, 2006: 7). 4.1 Social Viewpoints on Feminism The changes in the political culture and the gap of understanding because of the anti – imperialist views has led to conflicts not only with the ideology of equality with women. There are also differences which have been created because of the social differences which are in society. The social viewpoints are inclusive first of the media and the way in which feminism is displayed. According to Mohanty, there is an understanding that women in the Western world are free and have the same powers and rights as men. When looking at celebrities and those of high status, there is a noticed freedom of dress and expression as well as equal opportunity for resources within society. This impression of feminism is then mixed in with the ideologies of the feminist in the third world countries, which holds a different response to the behaviours. The promotions which are associated with this lead to questions about what feminism means and how this may change one’s status. When looking at the superficial view, there is a vision that the media has created and changed the understanding of the status of what women should be able to have, as opposed to moving outside of the traditions and cultures which are associated with a given country (Byerly, Ross, 2006: 2). 4.2 Expressions of Feminism The concept of feminism from the third world viewpoint then becomes a question that is related to the concept of transnational feminism. According to Mohanty, there is a concept that is based on women’s collective struggles. This is based on the lack of opportunities and the sense of equality which doesn’t exist among women that are associated with feminism. It is believed that this is further based by the individual rights which one believes they should have within a country, specifically which begins to relate to gender. The media displays ideologies of feminism from the first world, which is followed by the construction of what rights and equal standing women should have in terms of employment, working and other aspects. This is combined with issues and beliefs that are based on what should be ethically normal and what is regarded as basic human dignity. It is believed that the collective struggles of women then move into a transnational state, meaning that it is applicable for everyone that is within the world and which is facing the issues of gender identity. However, the message is one which then begins to lack in creating deeper meaning which relates to the separate cultures and traditions of each country as well as how this relates to the philosophies of gender (Gupta, 2006: 23). 4.3 Patriarchy in the Third World The transnational identity which has been created furthers with the link to the ideology that the patriarchy still exists completely in the third world and that women are limited to different expressions based on this. Patriarchal powers come from the ideologies which persist in the employment of given countries, rights to basic resources, such as education, and the political powers which are able to rise. The suppression of women in the third world countries is one which continues to persist because of this. However, there is a belief that this is related to suppression which comes from feminist theory and the inability to provide for women within a community. More important, the patriarchal ideals are noted to come from the lack of education of both men and women because of the lack of resources. The problem which arises then becomes a debate between the third world as suppressing the women from the patriarchal attitudes or the lack of resources which are in the third world. The masculine hierarchies in imperialist countries; however, are also known to persist and to remain a basic component of those that are in various countries. This becomes a type of gender strategy, specifically within third world countries to create a feminist approach to having resources and to breaking the barriers which persist within the country. The reality which comes from the ideologies of Mohanty; however, state there is an underlying current of patriarchy in both third and first worlds, making the gap with gender rights and equality persistent in both worlds. However, the attitudes from feminists create a gap in the ideology of first world and third world feminism, despite the understanding that there are universal complexities in relation to gender equality (Kim, 2006: 519). 5.0 Works of Uma Narayan The concept of third world rights as argued by Uma Narayan shows a different perspective which links to the ideologies of feminism. The main argument which Narayan points out is based on the anthropological perspective that shows the evolution of both genders and how changes have been recorded throughout history in terms of gender rights. Instead of making the issue one of economics and a lack of opportunity for women, there is the philosophy that women have been suppressed in various countries because of the evolution which has occurred in each society. More important, Narayan points out that the ideology of feminism in third world countries has been established not in relation to a complete evaluation of the culture and its evolution, but rather is based on the Western perspective of how feminism should fit into the other countries from an imperialist point of view. The example given is with Islamic women who don’t believe that they are suppressed but which have a stereotype through the Western viewpoint that they are. This gap in definitions creates a controversy in understanding third world feminism and whether the realities of traditions and the anthropological relationships point to a lack of opportunity among women. Instead of stating that third world feminism is a universal problem or economically based, there is the belief that this type of philosophy lacks in understanding the realities of belief in various countries (Jusova, 148: 2008). 5.1 Feminism and Multiculturalism The concept of misunderstandings which Narayan points out with the third world feminist ideologies, specifically which stems for anthropological differences, can further be identified by looking at the movements and struggles for liberation in each country. It can be seen that the Western countries have moved through the feminist changes through various protests and demands for rights. However, when looking at the history of third world countries, these protests have not occurred. It is believed that there isn’t a sense of imperialism to overcome in the countries while the men and women are both at a disadvantage with the resources, making the perspective of the problem different from the Western beliefs in equality and opportunity. The only way in which Narayan believes that this specific viewpoint can be altered is by creating a dialogue and in understanding the differences of various cultures. The thought process which is used, beliefs in the way in which different individuals think and the need to include and exclude various ideologies would change the approach to feminism. Instead of women’s rights being a universal struggle which each gender could relate to, there would be an alternative perspective on the realities of what women believe in various countries and whether feminism is a necessary component for equality (Ponzanesi, 2007: 92). 5.3 Re-examining Society There are several approaches which Narayan takes in the opposition to third world feminism and the belief in universal suffrage which other feminists have pointed out within their theories. The main ideology which Narayan has explored is based on the feminist structure that is within the Islamic groups. Narayan has pointed out that most Western women believe that the wearing of the veil and the need for women to remain in a domestic venue is one which causes inequality and doesn’t allow for women to progress in a specific manner. Narayan also points out that this viewpoint is based specifically on the imperialist component of power that is associated with Western cultures. When examining the mentality and abilities of women in Islam, it can be seen that this is not a main issue and is irrelevant to feminism. Women who are Islamic and not living in third world countries consider this as a part of their heritage, culture and tradition and don’t believe it should be associated with or against collective or group rights. The women in these traditions receive the same amount of education as the men and have the same opportunity. The question which has arisen is whether the problem of feminism is one which is based on a real or manufactured response to feminism as well as whether the perception is from force or choice (Winter, 2006: 381). 6.0 Views of Sara Suleri A similar viewpoint of Narayan is from Suleri, who is known for the strong criticism against feminism in the third world and the way in which it causes a sense of false identity to be perceived within society. Suleri has noted that the terms of feminism as well as the belief in the persistence for human rights by those in the West is one which is based on the subject of gender as well as the perceptions of difference which are maintained. More specifically, this is created from the ideology of identity which women in the West have and how the identity forms in comparison to others which are in society. However, what is not considered with third world feminism and the ability to have specific rights is the ideology of life experience and the needs which women have in different countries. The patriarchal domination and racial suppression in other countries is not as dominant as the economic dissonance and the resistance which has occurred since the postcolonial structure. The difference in perspective which the current issues raise then lead to questions of whether feminism in third world countries should be considered because of the variety of experiences which are a part of the community (Emeritus, Richards, 2010: 6). 6.1 Ethical Complexities in Society The issue of different needs with third world countries, as well as perspective, is one which raises questions about the ethical components and definitions. Suleri states that there are complexities that are not only based on the representation of third world feminism. More important, there are problems with feminism which is based on power and authority in the Western states. For those in third world countries, this raises ethical issues, specifically because of the imperialist nature which feminism implies. The cultural representation becomes problematic for women, which then leads into the ideology that feminism is a forced component because of the power and authority which is at the basis of gaining equal rights. The ethical questions become based on how women are represented, what is based on the cultural needs and how feminism works against the cultural needs of various countries. Many third world feminists are interested in the ideal of representing equal rights among women and practicing the ability to find ways to give women equal rights. However, for women of other cultures and with specific needs, there is a sense of interrogation and the concept of creating an otherness among those of different countries. Instead of the feminist rights creating solutions, it leads to complexities in defining what feminism should represent (Hinterberger, 2007: 74). Conclusion The theories of feminism are inclusive of several ideologies and philosophies of what it means for women to have equal rights. The debates of feminism in the Western states are based on a developed country trying to offer the same opportunities to men and women while overcoming the imperialist and patriarchal hierarchy which has been established. However, the attitude of feminism in the Western countries has also led to the study of third world feminism. The ideologies from the Western culture have continued to persist in this study and represent the concept of women’s suffrage at a universal level. When looking at a variety of theorists, it can be seen that the concept of third world feminism often disregards several concepts associated with the lifestyle, society, culture and needs of third world countries and the post – colonial difficulties. This is inclusive of tradition, culture, perspectives, attitudes and beliefs of women in third world countries. 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