Monthly Archives: October 2014

global feminist theory–Chandra Talpade Mohanty

Transnational feminist theory is challenged by Chandra Talpade Mohanty who was raised in India and teaches university women’s studies in New York. Her 1986 article “Under Western Eyes” generated much discussion about deficits in post- or de-colonial transnational feminist theory, elaborated on in her book Feminism Without Borders, 2003, and in a video interview.[i] As a radical activist, she faults feminists for not doing more to join antiglobalization’s critique of neoliberal capitalism as the main oppressor. She faults US women’s movements for becoming increasingly conservative so that, “much radical, antiracist feminist activism occurs outside the rubric of such movements.”[ii] She aks Western feminists to scrutinize “materialist” (in the Marxist sense of economics and class) local histories from the perspective of gender and race. They should not assume that liberal theories, such as the importance of education for girls, apply universally without understanding the local context. Power should be studied from the bottom up in the lives of marginalized women, called standpoint theory, because women are most of the poor, sweatshop factory workers and refugees exploited by neoliberal capitalism. Western feminists should respectfully form solidarity movements with women globally, not looking at “Third World women” from a Eurocentric orientalist viewpoint as a simple category with similar female characteristics.

In opposition to postmodern relativists’ reluctance to develop general theories that has dominated US academia for the last three decades, she recommends the approach of “postpositivist realism“ doing “systemic analyses” as of patterns of domination, while recognizing local differences. She especially advocates that women of color in the West and women of the Global South make alliances, as she has attempted to do in organizing conferences. She reminds us that “corporatist” universities are not immune from neoliberal control of our thinking and make the mistake of approaching area studies, gender and ethnic studies, and globalization as if the US is the norm, not an “area.” Her main goal is to encourage an “anticapitalist transnational feminist practice” using a “comparative feminist studies model.”[iii] Such a cross-cultural course would include global women’s issues and activism around sex work, the “maid trade,” small-scale farmers, war, environmentalism, human rights, etc., not singling out the West as somehow superior or not part of the neoliberal system, thinking in terms of One-Third World and Two-Thirds World. Criticizing feminists for not being anticapitalists, she also criticizes the antiglobalism movement for matching masculinization of globalization discourse and not including feminist analysis, although it did include some of the feminist organizing processes.

In 2013 Talpade Mohanty identified the main challenge to feminist solidarity is neoliberalism’s normalization of the “so-called post-race/post feminist consumer cultures leading to generation differences” in attitudes. She calls for opposition to the neoliberal nations’ violence, as in the US, India and Israel’s “exercise of militarized and masculinized forms of control, surveillance and dispossession.” She praises resistance movements in Palestine, India’s anti-rape movement,[iv] post-Traynon Martin US, and Canada’s Idle No More indigenous environmental movement as the “key focus” for feminists. A model is the work of Indian feminist environmentalist Vandana Shiva.

[i] Chandra Talpade Mohanty. Feminism Without Borders. Duke University Press, 2003.

Interview by Linda Martin Alcoff, “Feminists We Love: Chandra Talpade Mohanty,” October 4, 2013.


[ii] Chandra Talpade Mohanty. Feminism Without Borders. Duke University, 2003, p. 221.

[iii] Chandra Talpade Mohanty, p. 242.

[iv] Reeti Mahobe, “Bekhauf Azadi: Ensuring Freedom Without Fear For Women,” Youth Kiawwaz, September 4, 2013

Men and Feminism, a UN speech by Emma Watson

Young men tend to be more egalitarian than their fathers, comfortable with girls as friends and equals. Feminist actress Emma Watson kicked off a UN campaign called “HeForShe” in 2014 to galvanize boys and men to “be advocates for gender equality,” despite her recognition that feminism is an unpopular word. She pointed out that feminism is not man-hating but equal opportunities: “We don’t often talk about men being imprisoned by gender stereotypes but I can see that they are and that when they are free, things will change for women as a natural consequence. . . If men don’t have to control, women won’t have to be controlled.”[i] Many young men do oppose mistreatment of women. The youngest member of the South African parliament, Mkhuleko Hlengwa, 25, arrived the first day wearing a button stating “No to rape.” He wants to change the high rape rate (64,000 reported cases in 2012), get young people more active in politics

[i] Emma Watson, “Gender Equality is Your Issue Too,” UN Women, September 20, 2014.

Tibetan monk tells how to meditate

Tibetan monk the Venerable Losang Samten spoke at the Yoga Center of Chico on March 26 about how to meditate to wake up mental consciousness and quiet the senses and thoughts. Five minutes a day is fine, but “drowsiness” is not meditation. Different ways to let go and relax are to count your breath, visualize a color or spiritual icon, look at a mandala, or chant a mantra like aum (it means “I got it”). He’s currently creating a sand painting mandala in the CSUC student union.

$3.5 million book deal strikes juvenile tone?

In her book Not That Kind of Girl, Lena Dunham describes herself, at age 28, as “a girl with a keen interest in having it all.” She concludes with the advice “don’t put yourself in situations you’d like to run away from.” If you have to run, “run back to yourself, like the bunny in Runaway Bunny runs to its mother, but you are the other, and you’ll see that later and be very, very proud.”

Lena Dunham. Not That Kind of Girl: A Young Woman Tells You What She’s “Learned.” Random House, 2014.