Is the Idea of a Global Feminism Possible - Essay Example

Section/# Global Feminism: Prospectus and Outlook for the Future of our Current World Model As with most social movements that have taken place over the span of human history, the shareholders of key ideological positions seek to envision the way in which the world might look if everyone ascribed to their particular point of view. This is helpful in understanding many ethical and/or moral nuances of a given point of view as well as helping the view-holder to come to a greater and more appropriate level of inference with regards to the way in which it might appear in universal practice. With respect to such an understanding, this particular analysis will seek to answer the question of whether or not a global feminism is possible. As a means of answering such a question, the analysis will first consider what those who support a form of global feminism might say with regards to the prospect and practice of such an eventuality. Once this has been discussed with a level of depth and clarity, the analysis will then move on to some of the reasons for why such an approach may not work or may not be amenable to unique cultural and/or religious mores that are currently exhibited within the current system. Finally, the last portion of the analysis will argue the position of the author with relation to such a question. Those that put forward the belief that a form of global feminism is not only a possibility but something that is supported by historical and sociological/demographic data, necessarily point to the fact that a mere 60 years ago the presence of women in the workforce and their integration into distinct segments of Western society was practically unheard of. Naturally, the greatest liberation that was the culmination of this was the widespread availability of cheap contraceptives in the form of birth control pills. As history has proven, societies in which women have control over their biological clocks have the ability to pursue higher education, careers, and personal fulfillment without being saddled with the responsibilities of family prior to the time in which they would otherwise choose to do so. Moreover, as a function of these recent development in the rights of women, specifically within the Western world, but increasingly in other parts of the developed and developing world as well, proponents of such a point of view point to the fact that is merely only a matter of time and human societal evolution until a true and complete understanding of global feminism is realized. Although this approach has some noted strengths, namely its reliance on the coalescing power of globalization and the increasingly interconnected cultures that are extant within our current system, it nonetheless also experiences some key shortcomings. The first and most salient of these is the fact that very powerful and perhaps insurmountable barriers exist with relation to the means by which religious entities will acquiesce to the proposed paradigm shift. Whereas the more liberal democracies of the developed world have integrated women’s rights and feminism within the system rather effectively, albeit imperfectly, it cannot be assumed that elements of radical Christianity, Islam, Hinduism and a litany of others will be so open and/or welcoming to the paradigm shift (Stewart et al, 2011, p. 891). This represents a fundamental issue of both cultural and religious significance. Due to the fact that religion, and its more radical interpretation thereof, has perennially been on the opposite side of greater female liberation, the extent to which such powers will be willing to allow the slow march of a globalized feminism take hold within their own culture and society is highly doubtful. Finally, this analysis will consider this author’s own point of view with relation to the subject matter that has been discussed up until now. It is of course the belief of this author that the exhibition of a form of global feminism would benefit everyone involved; regardless of gender as it ultimately raises the human rights and freedom indices of those shareholders it affects. However, it is with a word of caution and trepidation that the author considers how such a process might take place in traditionally/culturally conservative areas that have placed a high level of cultural emphasis on retaining key aspects of what can only be deemed as anti-feminist practices. For this reason, although the exhibition of a global feminism is encouraging, it is unlikely to occur anytime soon. However, this being said, t should not be assumed that merely because this is the case that the shareholder should not push for this change to come about nonetheless. As a function of the struggle and trials that are necessarily born out of all freedom and the desire to exhibit the right of self determination, mere obstacles in the road are not sufficient to derail or discourage shareholders from promoting a globalized representation of feminism whenever and wherever possible (Ackerly & Attanasi, 2009, p. 549). However, that being said, it is of primal importance to do so in a culturally and religiously sensitive perspective that appreciates, without affirming, the way in which certain unique ethnic or religious understandings provide key impediments towards the realization of such a goal. By way of being culturally mindful, the supporter of such a change drastically increases the chance that the representation and idea of global feminism will not be viewed in a hostile or alien manner. Ultimately, the outlook for such a change dynamic is hopeful albeit somewhat unlikely within the current time frame that has been discussed. As has been stated, the seeming impossibility of creating a world-wide understanding and appreciation for global feminism is not in and of itself sufficient reason to resist such a change. As with any and all changes to the global system, pressure must be applied firmly and over a sustained period of time to allow shareholders of all positions to become familiar with the ideals and ideas espoused. As a function of this, it is the belief of this author that is incumbent upon all freedom loving shareholders to continue to assist in the proliferation of women’s freedoms around the globe in a tactful and respectful manner. References Ackerly, B, & Attanasi, K 2009, 'Global Feminisms: Theory and Ethics for Studying Gendered Injustice*', New Political Science, 31, 4, pp. 543-555, Academic Search Complete, EBSCOhost, viewed 25 February 2013. Stewart, A, Lal, J, & McGuire, K 2011, 'Expanding the archives of global feminisms: Narratives of feminism and activism', Signs, 36, 4, pp. 889-914, PsycINFO, EBSCOhost, viewed 25 February 2013. Read More