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Unit 7 - Toward a Transnational Feminist Understanding

Terms in this set (21)

describe what transnational feminism is and in what ways it stands as a reaction/resistance to other feminisms;
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understand how transnational feminism is similar to and different from other feminisms you have studied so far in this course;
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situate your understanding of and identification with transnational feminism within your own beliefs and perspectives; and
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translate your understanding of transnational feminism into therapeutic practice.
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Why was Adichie being called a feminist considered an insult? What factors complicated the adoption of the "feminist" label for her? What factors complicate it for you and/or your peers?
There are so many different aspects to feminisms that it is impossible to classify a person as feminism in the same manner as another. The term is often used is a derogatory manner to refer to women who hate men, are unhappy, etc.
Adichie talks about boys, men, and masculinity in relation to feminism. According to her, how can feminism help males? As a feminist psychologist, how can you work effectively and appropriately with males?
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Adichie talks about the intersection between culture and gender. Where does feminism and gender equality fit into the multicultural, postmodern world? Where does it fit into cross-cultural counselling situations (e.g., if you have a female client from another culture who closely identifies with her deeply misogynistic culture)?
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What do the comments below this video tell you about the state of feminism? Why is talking about gender so difficult, as Adichie says it is?
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What is the author's critique of "post-everything" feminism?
Yet, back in neoliberal "posteverything" US academic and political culture, I confront discursive shifts that mystify the
conditions in Palestine. Postmodernism would suggest a fluidity and mobility of identities and subjects of liberation that obviate systemic critiques of
oppression. Postfeminist and postracial discourse would imply that Israelis and Palestinians have moved beyond discrimination on the basis of gender and race. Postintersectionality and some postcolonial, poststructural
theoretical paradigms would suggest the irrelevance of analyzing the systematic
interconnections of institutionalized processes of racism, heterosexism,
nationalism, and class exploitation in the colonial project of Israeli occupation. None of these "post" frameworks is useful in making
sense of the landscape of violence, oppression, and incarceration that constitutes everyday life for Palestinians in the 1948 territories and in the occupied West Bank. An analysis of the gendered, racialized, capitalist colonial project of the Israeli state, ably supported by US economic and military aid, must remain at the heart of any Palestinian feminist struggle, and at
the center of emancipatory knowledges and the theorizing of feminist solidarity. This recognition of the limits and dangers of the "posts" in Palestine and the United States is key to the arguments of this essay.
According to the author, what would be lost if feminism loses its radicalism?
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Why does the author examine the interpretation of her work in three different countries? What did you learn from this analysis?
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How is Mohanty's transnational "sisterhood" described by her Palestinian colleague? How does Mohanty's "sisterhood" differ from neoliberal definitions of sisterhood?
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How might this approach to feminism translate to feminist therapy practices? Think of two or three strategies or techniques you may use to implement this approach in your own feminist therapy practice.
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What is the difference between third-world and transnational feminisms? What sets these feminisms apart from intersectional feminism?
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Situate third-world and transnational feminisms in the context of the history of feminism. What did these feminisms stem from, and what are they reacting to/resisting in relation to other feminisms?
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The act of "doing" feminism—the action-oriented part of the movement—differs between "white global feminists" and third-world feminists. Describe some of the activist practices that differentiate third-world feminists from other feminists.
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What is the potential problem with universalistic feminism, which this author critiques in both white global and transnational feminism? What are the possible benefits of a universalist perspective?
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According to this author, what is the best way forward for third-world and transnational feminists? What is your take on her position?
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Review the letter of introduction that you developed for Unit 2. Edit the letter to incorporate aspects of feminist thinking that may have changed as you have gone through this course. What changed for you, and how did this translate into your letter of introduction?
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What is your position on third-world and transnational feminisms? What role, if any, do you see them playing in your own life? In your own work?
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One consequence of developing a feminist consciousness is feeling angry. What feelings emerge for you as you learn more about the diverse areas of feminism that serve the varying needs of a diversity of global women? How do you cope with those feelings?
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