Introduction
Deconstructing means dismantling or breaking up what was once constructed either to analyze or to destroy it, hence, deconstructing universal sisterhood could mean tearing apart of universal sisterhood. Among the people that live globally than less one a dollar a day, 70% of them are women (Mohanty 2). The wars of today also affect many women: some are molested sexually and displaced. It is good news that there are women’s movements that are international, such as “Sisterhood is Global” that airs their voices. Sisterhood means solidarity based on their experiences, etc.
Deconstructing Universal Sisterhood
Differences in age, looks, body shape, class, sexual identity (heterosexual, homosexual), ability and race based upon skin color tend to deconstruct the universal sisterhood. Another difference includes: regional and ethnic distinctions, arising from national origin, religion and culture. Regional difference brings distinction among wealthy nations, i.e. Europe, America and third world countries. Another distinction between women is access to resources and opportunities based on the first world, second world and third world. Based on this, some women may oppress others, and these are shortcomings of the universal sisterhood.
Women face the consequences of colonialism and imperialism in their daily experiences of marriage like sexuality, family, work and health in their colonized nations. Imperialism and colonialism could also mean economic and military dominance (Mohanty, p. 13). The different forms of imperialism like capitalist imperialism use cheap inexpensive female labor due to capitalist expansion across nations (transnational).
Western Feminists
Feminism is not well understood by capitalist and brings tensions to them. They do not acknowledge feminist activists fighting for equality. There are western feminist and third world women. This division between the two groups limits them from working with each other and this is usually the case among western feminist (whites) and colored in the USA. It is in this perspective that western feminist scholars do not produce good images in their writings about feminist in the third world. A woman is portrayed as uneducated, poor, ignorant, tradition-bound, domestic etc. A western woman is portrayed in their writings as educated, control their sexualities, modern and can make their own decisions (Mohanty, p. 17).
Universalism is another bad image portrayed by western feminist scholars. They argue that Muslim women that come from Saudi Arabia, Egypt and Pakistan, their sexuality is controlled universally, because they wear a veil. The issue of differences in women’s and men’s work is another shortcoming to universal sisterhood showed by western feminist scholars. It is based on women doing service-oriented jobs unlike men. It is seen also on writings of western feminist that women are minors,” oppressed” and objects.
Third World-Feminists
Feminists of third world view western feminists as privileged. They are tied to culture; i.e. a married woman is supposed to be quiet when oppressed by her mother in-law or husband so that she may appear to be a good wife (Mohanty, p. 24). Mothers teach limitations and hardships that await their daughter instead of teaching them how they can overcome them. Third world-feminists who participate actively in demanding some rights like gay rights, are always strongly opposed as aping western culture. Although education is embraced by all third world-feminist, those that are early married do not have good education and end up being poor and is a shortcoming to universal sisterhood.
Conclusion
The writer tackled most issues affecting universal sisterhood; however, she did not mention the issue of power. Women generally are viewed as the weaker sex in third world countries by the societies they come from and, hence, do not compete for positions in government, because they know that they will lose to their male counterparts (Barth, p. 18). They know that they will not be elected even if they compete since they are viewed as the weaker sex. Lastly, some do not hold a bigger position in companies that they work for, it is because they are not elected due to being regarded as not equal to men.
Works Cited
- Barth, Nina. Transnational Feminisms. New York: Random House, 1996. Print
- Mohanty, Chandra. Women Worldwide: Transnational Feminist Perspective on Women Eyes: feminist Scholarship and Colonial Discourses. New York: Broad View Press, 1991. Print