Abstract
Since the 1980s, feminism and post-colonialism began to exchange and dialogue, forming a new interpretation space, that is, post-colonial feminist cultural theory. There is a very complicated relationship between post-colonialism and feminism, both in practice and theory. It was obvious that they have always been consistent as both cultural theories focus on the marginalization of the "other" that is marginalized by the ruling structure, consciously defending their interests. Post-structuralism is used to deny the common foundation of patriarchy and colonialism—the thinking mode of binary opposition. However, only in the most recent period, Postcolonialism and feminism "Running" is more "near", it is almost like an alliance. (The factor contributing to this alliance is that both parties recognize their limitations.) Furthermore, for quite some time there have been serious conflicts between these two equally famous critical theories. They have been deeply divided on issues, such as how to evaluate the third world women’s liberation, how to view the relationship between imperialism and feminism, and how to understand that colonialists use the standards of feminism to support their "civilization mission." This article has greatly benefited from the perspectives and materials of Leela Gandhi's Postcolonial Theory; A Critical Introduction.
Highlights
The most important disagreement was over "women in the third world"
This newly recovered image is assumed to be the triumphal field of anti-colonial resistance. This is a reversed ethnocentrism, which is not fundamentally different from the overall thought of orientalism criticized by Saids. To address this long-felt gap, this paper explores the relationship between Post-colonialism and feminism
The following section contains the main idea of the paper that critiques the existing theory of feminism and post-colonialism
Summary
The most important disagreement was over "women in the third world". Some post-colonialists who hold feminist positions believe that focusing only on racial politics is bound to ignore the "double colonization" (both racial and gender) situation of women under imperialist conditions. The material and historical stage presented in front of Kristeva is just a self-confirmation opportunity The interest of these feminist critics in the western or capitalist "other" (third world women) is undoubtedly self-centered. Spivak profoundly points out that the gendered subaltern disappears because we have never heard her speak about herself She is the medium through which competing discourses represent their claims; a palimpsest written over with the text of other desires, other meanings The above criticism of western liberalism feminism has limitations They did essentially idealize the epistemological opacity of "real" third world women. This is a reversed ethnocentrism, which is not fundamentally different from the overall thought of orientalism criticized by Saids In this context, to address this long-felt gap, this paper explores the relationship between Post-colonialism and feminism
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