Exh postfeminism/postcolonial feminism

Postfeminism

As a postfeminist, I want a society that is no longer defined by rigid gender roles and expressions. I feel that views that separate the sexes and genders rather than unite them are more sexist than they are feminist.

I critically seek to understand the changed relations between feminism, pop culture and femininity. 

As a Postfeminist, I support critiquing in a healthy way second wave feminism and third wave feminism by questioning the binary thinking and essentialism of those movements, the sexuality vision of those movements , and the perception within those movements of the relationships between femininity and feminism. This critique is due to the collectivist morality nature of second wave feminism and third wave feminism  

I politely disagree with postfeminists who deny entirely the notion that absolute gender equality is necessary, desirable or realistically achievable but in an agree to disagree sort of way. But I can see where are coming from when I view things through their prism 

I second Deirdre English’s Washington Post Book World review of the Who Stole Feminism? book by Christie Hoff Somers. 

Like Nina Auerbach in the New York Times Book World review, I highly critically believe that the John M. Olin Foundation (which paid for the book's publication) should have found "a less muddled writer" for the task of writing the book Who Stole Feminism? book by Christie Hoff Somers. 

I like criminologist Samuel Walker feel that Sommers ignores the underlying issues in her critiques of gender feminism in her book . 

I am not against equity feminism, I am after all a male and I agree with a few ideas from equity feminism (see my view on the Equal Rights Amendment in this section for example)  

For example, like equity feminists I support equal treatment of men and women, and I can at least understand the line of reasoning of making no commitments regarding open empirical issues in psychology or biology. 

But I break with equity feminists on their indifference to inequalities perpetuated by employers, educational and religious institutions, and other elements of society as can be seen throughout this blog. 

However, some feminists feel that equity feminism is more connectable to the lives of typical American women (like getting typical American women to at least be a nuisance to the patriarchy) than the forms of feminism I support. 

Equity feminism brings together a diverse range of women, including feminists from Conservativism and Conservative feminism, Liberalism and Liberal feminism ,and Radical feminism 

I reject the claim advanced by critics that there is a rigid, monolithic feminist 'orthodoxy,

Like Gloria Steinem and Susan Faludi , I criticize the obscurantism that is prevalent in academic feminist theorizing. I feel there is this sort of narrowing specialization and use of coded, elitist language of deconstruction or New Historicism and similar things that they're calling it these days, which to me is impenetrable and not really useful

I feel that academic feminism's love affair with deconstructionism is toothless, since I feel that it distracts from constructive engagement with the problems of the public world

Some of my favorite postfeminist works and movies include The Devil Wears Prada, Xena: Warrior Princess, The Princess Diaries, Bridget Jones Diary, Ally Mcbeal, Buffy the Vampire Slayer and Sex and the City. I love the postfeminism message that those works and movies convey

Postcolonial feminism

I support aspects of Postcolonial feminism. As a Postcolonial feminism I try to account for the way that racism and the long lasting political, economic, and cultural effects of colonialism affect non-white, non-Western women in the postcolonial world.  Postcolonial feminism is much better than Neocon conservative Liberal feminist imperialism

Postcolonial feminism incorporates antiracism , black feminism and indigenous movements into the mainstream western feminist movements

I critique the universalizing tendencies of mainstream feminist ideas since I feel that women living in non-Western countries are misrepresented.

I feel that by using the term "woman" as a universal group, women are subsequently only defined by their gender and not defined by their social class, race, ethnicity, or sexual preference. Maybe instead we can use the term womxn for women in some countries, which would also help to avoid the evident sexism in the standard spelling of woman, which contains the word man in those specific countries. 

This is the one small step to abolishing the patriarchy worldwide .Moreover, I like how the term womxn in general is more inclusive toward Transgender women 

The work of many decolonial feminists has been influential in demonstrating the ways that western gender categories were violently forced onto indigenous societies, and how this required a complete linguistic and discursive shift. Colonialism produced new gender categories, and with them new violent means of reinforcing a certain set of gendered norms. The visual and cultural aspects of masculinity and femininity have changed over the centuries. There is no static gender.

I seek to incorporate the ideas of indigenous and other Third World feminist movements into mainstream Western feminism. 

I believe that feminism in Third World countries isn’t imported from the First World, but that it originates from internal ideologies and socio-cultural factors.

I concern myself with evaluating how the different colonial and imperial relations throughout the 19th century have impacted the way in which particular cultures view themselves.

I sort of critique both Western feminism and postcolonial theory, but I also want to address the key issues within both fields.

Unlike mainstream postcolonial theory, which focuses on the lingering impacts that colonialism has wrought on modern economic and political institutions of countries, I am interested in analyzing why the postcolonial theory does not address issues of gender. 

We have to illuminate the tendency of Western feminist thought applying its claims to women around the world since the scope of feminist theory has limits

 So we should account for the perceived weaknesses within both the postcolonial theory and within Western feminism. Colonization occupies many different spheres within the postcolonial feminist theory; it might refer to the literal act of acquiring lands or it might refer to forms of social, discursive, political, and economic enslavement in a society.

The metaphor of "the master's tools" and "the master's house" can explain that western feminism is failing to make positive change for third world women since it uses the same tools that are used by the patriarchy to oppress women. 

Western feminist literature denied the differences between women and also discouraged embracing them. The differences between women should be used as the strengths to create a community in which women use their different strengths to support each other.

Western feminists write about Third World women as a composite, singular construction which is arbitrary and limiting. 

These women are depicted in western feminist writings as victims of masculine control and of traditional culture without information being incorporated into it about historical context and cultural differences with the Third World. 

This creates a dynamic where Western feminism serves as the norm against which the situation in the developing world is analyzed.

Our primary initiative should be to allow Third World women to have agency and a voice within the feminist realm.

Western feminism is lacking when it is applied to non-western societies. Western feminists can be accused of theoretical reductionism in terms of Third World women. 

My issue with western feminism is that western feminism spends a lot of time in ideological "nit-picking" instead of it formulating strategies to redress the highlighted problems. 

Ethnography can be vital to solving problems, and freedom does not mean the same thing to all the women of the world.

I do not go as far as other Postcolonial feminists in rejecting the idea of a global sisterhood but I do take postcolonialism feminism into account when liberating women in third world countries

The examination of what truly binds women together is needed in order to understand the goals of the feminist movements along with the similarities and differences within the struggles of women worldwide.

I am a postcolonial feminist critique to traditional Western feminism in order to strive to understand the simultaneous engagement in multiple yet distinct but intertwined emancipatory battle.

I am sure that racist and imperialist systems like colonialism and historical and modern-day slavery also have the power to structure sexuality. I don’t feel able to write meaningfully on these subjects, or even widely-read enough to signpost the reader to the relevant arguments. So I acknowledge that my feminism posts will be deficient twice-over in the way it addresses power, violence and compulsion within sexuality.

White sexuality does not exist outside of colonialism, in that the white woman is in fact the colonial woman, the white man’s power built on stolen lives and stolen land.

So in light of this analysis perspective in my blogs on sexuality, I hold the risk of attempting to cram an analysis of colonialism into the structures of feminism I practice today, in misrepresenting and framing the arguments of non-white feminist, womanist and other progressive women, in erasing one voice through platforming another. I acknowledge that this is not an inescapable dilemma and that the solution is for me and other white feminists to learn more on these subjects, something we must do consciously or it will never happen.

I will need to address ways in which the white-centric, gender-centric approach I have taken here may erase other dynamics. I would be especially grateful for suggestions of books or theories it could be useful for me to study