Sisterhood, coalition, and the politics of experience. What's home got to do with it? (with biddy martin).

Cartographies of struggle : third world women and the politics of feminism. Under western eyes : feminist scholarship and colonial discourses.

Introduction : decolonization, anticapitalist critique, and feminist commitments.She ends the essay in an analysis of how women's lives and bodies are the most important site for understanding the problems of globalization, writing that: 'Racialized gender is significant in this instance because capitalism utilizes the raced and sexed bodies of women in its search for profit globally, and, as I argued earlier, it is often the experiences and struggles of poor women of color that allow the most inclusive analysis as well as politics in antiglobalization struggles' (250).Bibliography Includes bibliographical references (p.

It is through this model that we can put into practice the idea of 'common differences' as the basis for deeper solidarity across differences and unequal power relations' (238-9). Rather than what she names as 'feminist-as-tourist' or 'feminist-as-explorer' models of transnationalizing women's studies curricula, she advocates a 'feminist solidarity model,' which 'provides a way to theorize a complex relational understanding of experience, location, and history such that feminist cross-cultural work moves through the specific context to construct a real notion of universal and of democratization rather than colonization. Mohanty argues that in facing these challenges, pedagogy can be just as instrumental as scholarship. Rooting sympathy in psychological responses to individual situations 'bypasses the complexly situated politics of knowledge and potentially shores up a particular individual-oriented codification and commodification of race' which 'results in a depoliticization and dehistoricization of the idea of culture and makes possible the implicit management of race in the name of cooperation and harmony' (204). Both efforts, while exuding good intentions, 'undermines the understanding of coimplication,' which 'refers to the idea that all of us (First and Third World) share certain histories as well as certain responsibilities' (203). Similarly, in women's studies courses people of color are often granted authorization to their personal narratives while white students reach conclusions that they must learn to be more sensitive to individuals different from themselves. The race industry sets the stage for companies like 'Diversity Consultants,' who offer upper level college executives strategies for 'managing diversity,' thereby casting race, class, and gender (among other categories) as hurdles to be faces on an individual to individual basis. She places this process of recolonization within the context of what she terms 'the race industry, an industry that is responsible for the management, commodification, and domestication of race on American campuses' (196).

Mohanty feminism without borders