Postcolonial Feminism

Abstract

If we don't tell our stories, hailstones will continue to fall on our heads Thrown by fathers for the children to see -for we are not good women Thrown by Imams, by a judge's decree -for we are not good wives Thrown by other women in our husbands' lives As they come in the morning cradling his children Calling us witch, barren, bitch And we find something to tie the chest with; Challenging words to hurl back in battle, And partners to hold us anyway, Through the things we struggle against. Abena P. A. Busia, (2010)

Iraqi Muslim Women and Primary Healthcare Providers’ Perspectives and Experiences in the Clinic Visit in the Western United States

“…A second focused coding of the data led to the development of categories by noting the most frequent or significant codes (Charmaz, 2006). A PCF lens and critical ethnography approach was used to identify categories that depicted representation, power and powerlessness, feminine values (Al-wazedi, 2020), and institutional practices that limit choices and fuse identities (Madison, 2012). Field notes and analytical notes were used to broaden and reinforce the main concepts in each category.…”

Gender, work, and tourism in the Guatemalan Highlands

“…That is, this paper rejects the false universalism presupposed by Western white feminism and focuses instead on the multiple forms of resistance used by women in developing countries (Herr, 2014). It acknowledges the "common history of profound injustice of … eurocentrism and cultural imperialism imposed on non-European subjects" (Fatima et al, 2017, p. 736) and seeks to dismantle ideas of Western hegemonic feminism (Al-Wazedi, 2021;Mohanty et al, 1991). This study also considers the impact of capitalism and globalization on gender issues and questions the essentialist "women's empowerment" narrative of gender development theorists that assumes that access to work outside the home ultimately leads to better outcomes for women and transitions them from traditional to modern society (Al-Wazedi, 2021;Ferguson, 2020;HöCkert, 2018;Singh, 2007).…”

“…It acknowledges the "common history of profound injustice of … eurocentrism and cultural imperialism imposed on non-European subjects" (Fatima et al, 2017, p. 736) and seeks to dismantle ideas of Western hegemonic feminism (Al-Wazedi, 2021;Mohanty et al, 1991). This study also considers the impact of capitalism and globalization on gender issues and questions the essentialist "women's empowerment" narrative of gender development theorists that assumes that access to work outside the home ultimately leads to better outcomes for women and transitions them from traditional to modern society (Al-Wazedi, 2021;Ferguson, 2020;HöCkert, 2018;Singh, 2007). To do so, it discusses the relationship between paid and unpaid labor by investigating how these efforts are valued within an indigenous cultural setting and how these labor dynamics manifest under different tourism models.…”

Navigating Identity: The Intersectional and Postcolonial Feminist Perspective on Immigrant Women’s Dilemmas

“…This framework unravels the intricate ways in which policies, societal norms, and institutional practices intersect to exacerbate the vulnerability of immigrant women, often relegating them to the margins of the margins. Recognizing the full scope of these experiences is pivotal in crafting nuanced, responsive social interventions that can dismantle the multifarious barriers they face and champion their agency and aspirations [2]. Understanding intersectionality in this context is, therefore, not just academic-it is a critical step towards justice and inclusivity, acknowledging and addressing the compound nature of discrimination that shapes the lives of immigrant women across the globe.…”