A dozen years or more ago, we were all engaged in debate about this thing called Economists thought they had the answer, as did the political scientists, politicians, and business. Ordinary people of the street knew that goods were popping up in shops and other items vanished from the shelves. New jobs appeared in certain sectors and others disappeared or were under fresh ownership. As I listened to all of these conversations, I found my true understanding of what this buzzword globalization - really was about. This understanding came from a learned woman who is not an economist, but a novelist, the celebrated Guadeloupean writer, Maryse Conde. As the keynote speaker of a Caribbean and Globalization conference, she reminded me, and the rest of the authence that globalization, as a process was not to new to us - the Caribbean. Our ancestors were trading goods and services across the continent of Africa way before the Europeans came. Our fore parents, as human cargo were bought and sold, and endured the middle passage as a commodity. As a people, we produced, provided services and distributed those goods for approximately four hundred years of enslavement. After emancipation, peoples became producers of all kinds of labour and intellect for the range of economies found throughout the Western Hemisphere. So, what was articulated as new in the late 1970s was not so really new particularly to the Caribbean. From this point we have to ask, so what made this latest phase of globalization seem so novel? Here we think of the not necessarily of advances in transportation and technology although its relevance cannot be denied. Inventions and conventions happen all across the course of history. Two things immediately come to mind that appeared in the 1970s- OPECs first oil embargo and our realization of our oil dependency, and the creation of the super containership. What was really in the 1970s, - this is where I peg this era - was the rapidity of it all. As fast at those ships were unloaded, the cars and truck that were the cargo, demanded to be filled up with gasoline. But here let us consider electronics. Just think, just a few years ago we were all excited about direct dialing from a landline. Now, you can make a phone call, correspond to your email, watch television, watch a movie and send text messages among other things with an instrument that fits into the palm of your hand. Some of us have these instruments (the I Phone is a wonderful innovation), but the majority of us do not own one, now or in the future. Moreover, the few who always own these pieces of advanced technology, usually also have unlimited access to other kinds of sources of goods, services, education, wealth etc and tend to couple these attributes with other aspects of power. This group -usually men, but also women - particularly on the local level, hold influential positions in society and maintain seats of power and domination. Working in advanced capitalist corporations, the goal is to concentrate on accumulating wealth at the expense of others, especially exploitable labour, now at a rapid pace. This is really the objective of globalization. Since the mid 1970s, the targeted source of exploitable labour, across the globe is women and girls. This is the main issue for me. The current phase of rapid globalization builds on patterns created by centuries of colonialism and imperialism interacting with local systems of domination. Maryse Conde 's metaphors and symbols of 15th-20th century apply not only to a non-gender specific fore parent, but also to a very explicit one, that is women. These patterns of global inequality might change direction in hierarchical terms of domination and dominated, but the theme and the tune remain the same. Following Karen Brodkin's suggestion (xiii 2008) I want us to step back and look at gender as socially structured relationship of unequal power. Moreover, that we focus on a particular locale where we can begin to see the rich and repulsive repertoire for rationalizing domination that global capitalism has unleashed upon the world, shaping experiences of womanhood (and manhood) in local contexts. …