This is a paper I wrote for my People of Australia class. Though I like having rights as a women I have never been hard core into feminism and this is the first paper I have written on the subject. I learned a ton writing it and hope you learn a ton reading it. It looks at feminism, white privilege, and Indigenous communities.
-g
Let
Me Teach You About Freedom: The Hidden Privilege and Discrimination in Western
Feminism
As
a woman feminism had always appeared personal to me. It was been about my
rights, my respect, and my beliefs. In writing this paper I have developed not
only a deeper understanding of what the buzzword feminism stands for, but also what
it leaves out. Throughout this paper I will look largely at theory and case
studies. It is a personal paper because it took away the personal for me. I made
me realize the complexity of every culture and every belief set that comes with
it because, let’s face it, feminism is a cultural belief set.
Defining Western Feminism
Before
we can look at the belief system of feminism and who it excludes we need to
examine the word itself. Feminism is commonly and incorrectly perceived as a
movement for women and against men. This isn’t the case according to Merriam-Webster
which defines it as “the theory of the
political, economic, and social equality of the sexes.” With this understood feminism
is a movement people with Western values, especially liberal values, are
willing to get behind. This is because it fits with our other cultural values, especially
the idea of equal opportunity. The fact that women don’t get paid as much in
the work place is unfair; in fact it might be called un-American.
I
am not suggesting that the Western ideologies are feminist, in fact it is clear
they are not. Women are respected less, paid less, raped more, and often marginalized
in Western society. This is, as many a feminist would be happy to point out,
because though modern feminism springs from Western values the entire
post-modern Western social structure is patriarchal. This puts the Western
world between a rock and a hard place. Feminism is demanding equal rights from
a system that is patriarchal, hence dependent on the discrimination that
inequality produces. Its dependence on uneven power relationships causes
feminism to often be labeled as an extremist group because it challenges those
relationships.
When examining feminism in a broader context,
however, a plethora of new questions arise. Possibly the most important of
these question is if feminism is a Western concept, why don’t we call it
Western feminism? What about white feminism? There has been research done in
areas such as black feminism, Indigenous feminism, and queer feminism as well
as in feminism but it is rarely examined as white or western feminism. It is in
something as simple as the name of the ideology that we first observe the power
relations within the movements of feminism.
One could argue that feminism is a blanket
term describing all feminism and movements such as Indigenous feminism are sub-categories
that fall beneath feminism. Again, the power relation is in the wording. This assumes
that Western, white feminism is the “right” feminism and that if other, marginalized
groups should care to join their movement they could do so under feminist
theory, that is by adopting and contextualizing Western feminism. It assumes
that marginalized communities are culturally oppressed, ignorant of women’s
rights. Western feminism provides them a way out. In many ways as the world and
hence the feminism movement has globalized feminism has become a crusade, a
missionary project, a school lesson where the students just take notes.
The
rest of this paper will attempt to show how Western feminism is being used in a
way that does not acknowledge white privilege, cultural differences, and
Indigenous knowledge, especially in the context of Australian Indigenous
communities. This does not imply that women around the world cannot benefit
from feminist. As Marlene Elizabeth McKay highlights in her thesis of
Indigenous feminism in Canada, through the process of colonization patriarchy
has become a part of Indigenous communities (McKay, 2005). In Australia not
only political and education systems have been changed but pieces of
post-colonial culture have become a part of Indigenous culture. Diane Bell
recorded during her time in an Australian Aboriginal reserve that “Alcohol was
invariably the immediate cause of the feared violence but the women also
recognized the deeper causes.” (Bell, 2002, 23).
These
underlying issues and deeper causes are results of colonialism and patriarchal
thinking because, as we will later see, Australian Indigenous people held
respect for both sexes. Though aspects of Western feminism could be helpful in
the process of re-empowerment its colonial nature excludes marginalized women
and ignores positions of privilege. Furthermore, if Western feminist were
willing to learn from other communities around the world not only would
feminism be a more relatable concept, it would be a more productive one.
Feminism as a Part of Indigenous
Australian Culture
I recently had the privilege of
attending a weeklong Bush camp in Widjabul country two hours outside of Lismore in NSW, Australia. One early morning
over coffee, Roy Gordon, one of the men facilitating the camp, told me
something that stuck: “Women are boss, women are law.” When I asked him what
the men’s roll was he simply replied, “ Men’s role is to teach their children
that the women are law.” (Gordon, 2012). This conversation was my first hint
that gender roles were significantly different in this Aboriginal community.
One
night some of the younger men at camp consumed alcohol and caused a disturbance
in the camp, shaking tents and waking up a few of the girls until early in the
morning. The next morning I was annoyed but mostly relieved that “nothing
happened.” Little did I know that only in my Western mindset was what happened
“nothing.” The Aunties, the elder women who as Roy explained, are the law, were
informed of what had happened and the boys were forced to leave the camp. The
Aunties lead a healing circle with all the women in camp. The situation was
taken with complete seriousness and the boys were not allowed to come back not
just our, but to any bush camp.
Though Indigenous cultures
throughout Australia are varied and distinct the concept of men’s business and
women’s business is a common thread throughout. Traditionally and today gender
roles between men and women (though curiously not acknowledging other genders) are
distinct. As Diane Bell observed when living on a reserve, women and men’s
tasks within the community were often separate. This was especially true in the
duty of teaching her which the women took on, but had deep respect for each
other. She argues that “Women and men do know much of each other’s
ritual business but it is not for public discussion or acknowledgement.” (Bell,
2002, 36) and goes onto explain that just because men and women do not have the
same responsibilities doesn’t mean one is better.
In
Western thought, separation automatically excludes a party. By separating men
from women Western feminist often argue that women are still being oppressed
and excluded because a patriarchal hierarchy exists in the Western world. This
is not true in all cultures and as we see above. In fact, the separation of
genders within the Aboriginal culture allows for women and men to be self-sufficient
if necessary but a smoothly functioning if not. When I asked Roy if I could
hunt he unexpectedly responded that of course I could, that “… all our women
are taught how to hunt. We don’t want you to be dependent on some man…” (Gordon,
2012).
Bell backs this
statement up by pointing out that ““In Aboriginal society women of importance
are capable, not dependent.” (Belle, 2002, 26) and that
“The role they (Aboriginal women) wished
to see recognized was not one of dependence or subjection as wives and mothers
but a role of independence, responsibility, dignity, and authority wherein they
were enhanced as women, as member of their society, as daughter of the
dreaming. They did not wish to see their solidarity as women further undermined.”
(Bell, 2002, 32).
What is the force that might
undermine the women’s solidarity? Among other forces is Western feminism. As
the above examples show women have a powerful role in Indigenous Australian
cultures that we can see if we remove our Western belief that separation means
exclusion. This being acknowledged one could say the treatment of women in
Indigenous society with traditional Indigenous values is more respectful and
equal than is Western society.
As one Aboriginal women in observes,
“It is considered “white fella law” to safeguard only men’s secrets. (Bell,
2012, 31) and as Bell goes on to explain “The desire of what they (Aboriginal
women) looked to be ‘women’s liberationists’ in my culture (Western culture) to
break down sex-role stereotyping to achieve social equality with men was viewed
as yet another cross which white women had to bear. They often sympathized with
the lot of a white wife or mother….” (Bell, 2012, 32).
The Colonial Nature of Western Feminism
Many Indigenous women, as a
result of the “I’m right your wrong” binary that often accompanies Western
feminism, reject feminism. One reason is that Western feminism does not acknowledge
other cultural values and instead requires women to comply with the concepts of
Western feminism. In many ways this is comparable to missionaries creating
missions simply because it is the imposition of one belief system on the other.
As we see with Western feminist
opinions of clitoridectomy in North Africa and gender equality in the Australia,
the moral code instilled by democratic processes, concepts of fairness, and concepts
of freedom comes before the cultural context. It is not that these practices
are inherently right or wrong but that they are too often labeled as wrong
before being understood.
As many Indigenous activists
point out “the white women’s movement is both irrelevant to and in conflict
with the particular aims of Aboriginal and Torres Strait Islander women.” (Wilson,
1996, 2). Until Western feminism is able to shift and open its perceptions of
feminism, Indigenous women will not be able to fully identify with feminism
because it does not acknowledge them as members unless they comply with its
current beliefs, much like a church won’t acknowledge members without
conversion.
To move away from Australia for
a moment, when living in Thailand I had the privilege of being taught by Kannaporn
Akarapisan (Pam), a Muslim feminist who as a child wasn’t too scared to beat up
boys who made fun of her hijab. She shared with us stories of Western feminists
meeting with her and informing her she did not need to be oppressed by her
religion. She could take off her hijab if she wished! They often encourage her
to break away from the “dependency on men” her religion ‘creates.’ Her response
was that she didn’t see how wearing her hijab, allowing herself to only be seen
by her husband, was any more oppressive than putting on make up. She pointed
out that in Western makeup is a requirement for being beautiful. She couldn’t
understand how women who work to be superficially attractive every day felt she
was oppressed (Akarapisan, 2011).
This example is important
because it shows how, though we may not see it at first, as Western feminists
we still function under certain rules and have certain behaviors associated
with genders. Even if we reject the male-female binary we still do so in part
by changing our appearance to contradict or comply with the stereotypical appearance
associated with a gender. We are not exempt from having cultural practices
simply because we are currently a dominant culture and furthermore those
cultural practices are not inherently correct.
Returning to Australia we see
many examples of another main reason that Western feminism is rejected by Indigenous
women; it does not acknowledge the Western women’s privilege over the
Indigenous women. “White feminists have not recognized or challenged the
implications of racism or the historical and political discrimination that Koori
women face... That is why many Koori tiddas (sisters) view feminism as simply another
White politically controlled institution, established to benefit White women,
first and foremost.” (Felton and Flanagan, 1993, 55)
As some may be quick to point
out Indigenous women are being included more and more in feminist discussions.
Though this is a positive step some women feel that it is irrelevant. In
Bronwyn Fredericks essay “Repowering Ourselves: Australian Aboriginal Women,” she
argues that in feminist discussions she is considered a heirloom not a valued
voice in the feminist community. According to her Indigenous women are often
asked to speak of “pretty business” (culture, customs, beliefs) but, as she
puts it, “they want us but not our
opinions.” (Fredricks, 2010). Whether this is true or not, which undoubtedly
varies from case to case, Indigenous women often feel marginalized, rejected,
or ignored in the Western feminist discourse.
Tikka Jan Wilson’s paper on her
experience exemplifies another main, unacknowledged issue between Indigenous
women and Western feminists. During a work in a clinic for abused women Wilson
observed the conflict that ensued when two Aboriginal women were hired to work
with the clinic. Both women ended up being fired or quitting because, as the
White women saw it the women were not doing their jobs right and as the
Aboriginal women saw it they were being discriminated against due to race.
Now the clinic views the
Aboriginal community as lazy and the Aboriginal community views the clinic as racist.
The Aboriginal women felt they were not trained properly because they were only
given the same training as the other workers. Wilson points out that, again, in
Western thought different means lower but as we have seen in Aboriginal society
this isn’t the case. The Aboriginal women felt that the women at the clinic did
not acknowledge their white privilege or work to change it. Hiring and firing
decisions were made by the democratic system of voting so Aboriginal women were
outnumbered in any decision.
Wilson highlights what might be
the most important barrier to break down if we as Western feminists wish to genuinely
include Indigenous thought in feminism. She states “While (violence towards
women) was and is a significant aspect of racist colonial violence, it tends to
high-light the commonality of Aboriginal and white women both suffering sexual violence
at the hands of white men, while it erases the racial violence of white women towards
Aboriginal women(and men)” (Wilson, 1996, 10).
White women did play a role in
the oppression of both Indigenous women and men. They were often owners of
Indigenous workers, schoolteachers, workers on religious reserves, and later
government workers who took Indigenous children from their families. These
roles are just as harmful as dispossession and genocide. The “education” and “Christianization”
of Indigenous people has had a profound, lasting effect on communities.
Because Western feminists see
that Indigenous women have been and remain oppressed by white men Western
feminists a unifying commonality. In making this connection, however, Western
feminists exclude their role in colonization, assimilation, and loss of
culture. It is understandable, then, that Indigenous women do not feel that
White feminists have a right or inherent role in the re-empowering of women, especially
when traditionally Aboriginal culture did not have the extreme violence and
inequality we see towards women in all cultures today.
Globalizing Feminism?
As
this essay has shown, Australian Indigenous values do not oppress women but in
fact empower them through a balance of inclusion and respectful separation of
genders. In some ways women’s Indigenous roles contradict Western feminism
because Western feminism often maintains a colonial attitude and as a result Indigenous
women often do not feel they have a place in Western feminism. One may think that it is impossible for
Western feminism to become a part of
Indigenous belief systems and if Western feminism continues to focus only on
what they dub “women’s issues” (rape, abuse, gender discrimination) without
acknowledging White privilege, cultural beliefs, and alternative thought then I
agree. I also believe that, though feminism may be used as a tool in dealing
with the patriarchic practices and systems colonialism has brought into
Indigenous communities, it is not the end-all be-all that will provide equality
for Indigenous women.
In her essay “Globalizing
Feminist Ethics,” Alison Jaggar theorizes that, “Paradoxically… the same
features that enable small moral communities to liberate the thinking of their members
often simultaneously operate to limit
that thinking.” (Jaggar, 1998, 14, emphasis added). We can see exactly this
arising in Western feminism. The Western feminist community, a marginalized
group in Western culture, are able to think freely within their community but
to do this they must exclude the other. The other, one may expect to be the patriarchic
male, but in fact it is anyone that opposes Western feminist values of equality,
non-discrimination, democratic decision-making, and liberation. As a result the
movement is discriminatory, unequal, and undemocratic because it excludes
anyone who does not share these values.
If we as Western feminists are
able to look potential flaws in our belief systems and consider concepts from
other cultures as viable ways of empowerment for women we might be able to reach
a form of Indigenous feminism. Often after meeting with Western feminists I
feel motivated but in a oppressed, angry, and resentful way. But after meeting
and spending time with Indigenous women I was motivated, confident and
empowered. Obviously women have power in Indigenous communities, but unlike
within Western feminism men are not criticized and the system does not have to
be restructured for women to feel powerful.
Patriarchal systems have been
globalized and now feminism is trying to do the same but I suggest that, before
continuing onward, we look back at the cultures that still maintain systems
that don’t oppress women and learn from them. Though we can’t and maybe even
don’t want to go back in time we can by understanding functioning systems
reform our own.
In Australia “White”
inhabitants have been present for less than 250 years where as Indigenous
Australians have lived in Australia for at least 60,000 years. If we are
seeking to create societies where women are not marginalized, ignored, and
abuse based on their gender why wouldn’t we take from the examples that still
exist today? Of course in our modern world reverting back to “the old ways of
life” will not work- I do not foresee every culture in the world separating
gender roles just as I do not see every culture accepting Western feminist
thought.
I suggest instead that we adopt
the practices that still work and open the conversation to everyone trying to participate.
Think of it as a sharing circle. Though not everyone has the same religion,
morals, or background, the goal isn’t to make it so. The goal is to discuss,
think, create, and empower with acknowledgment of privilege, racism, and other
forms of discrimination. This is the direction feminism must take if we as
feminists want to achieve a sense of community that is inclusive, productive,
and useful.
Work Cited List
Akarapisan, Kannaporn. "Women,
Religion, and Thailand." The Institute of Religion, Culture, and Peace,
PAYAP University, Chiang Mai, Thailand. 10 Nov 2011. Lecture.
Bell, Diane. Daughters of the
Dreaming. 3rd ed. Spinifex Press, July 2002.
Felton, Catrina, and Liz Flanagan. Institutionalized
Feminism: A Tidda's Perspective. Sydney: 199
Fredericks, Bronwyn. "Re-empowering
Ourselves: Australian Aboriginal Women." Signs. 35.3 (2010):
546-550
Gordon, Roy. Personal Interview. 08 Apr 2012.
Jaggar, Alison M. "Globalizing
Feminist Ethics." Hypatia. 13.2 (1998): 7-31.
McKay, Marlene Elizabeth. Engaging
Feminism: A Pedagogy for Aboriginal Peoples. MA thesis. University of
Saskatchewan, 2005
Wilson, Tikka Jan.
"Feminism and Institutionalized Racism: Inclusion and Exclusion at an
Australian Feminist Refuge." Feminist Review. 52. (1996): 1-26.
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