The Feminization Of Globalization

The main arguments of Mohanty, Liederman, and Sen have similarities and differences. First, Mohanty’s main argument emphasizes the issue of white Western women belittling those of other cultures and ethnicities within the feminist movement. By asserting a universal notion of womanhood, these white Western women show ethnocentric universality through their ignorance of how the meaning of femininity, oppression, and liberation in the women’s movement vary in ethnic and cultural contexts (Mohanty, 1984, p. 335). By using a mindset that ignores ethnic differences, they therefore falsely construct and analyze “third world women,” believing that these women desperately need help to advance in society. Mohanty argues that in order for a feminist movement to advance, women must discontinue a paternalistic method of marginalizing women of different ethnicities to recognize the varied meanings of femininity, oppression, and liberation and enhance their solidarity and effectiveness as a whole group. This ethnocentrism is also present in Liederman’s

In the text " Nannies, Maids, and Sex Workers in the New Economy," Barbara Ehrenreich and Arlie Russell Hochschild argue that women from third world countries have to leave their homes and go to developed countries in order to provide for their families. When these women move so far away their family bond is affected and their children miss out on the love and affection they need. These women also run the risk of getting paid little for their work, being manipulated by their bosses, and also having to become sex workers for them so they don't run the risk of losing their jobs.

Moreover, women struggles in industry has posed new questions and renamed the meaning of morality in human beings. This represent an exploration for self determination against the capitalist and agencies with power control. For instance, Malay women have migrated to the state of 20th century homelessness in order to construct substitute homes and new identity of them stated in the book.

In “Globalization of Eating Disorders“ Susan Bordo accurately uses the concept of globalization to explain the spread of eating disorders across the globe. In Friedman standards, globalization is a system responsible for connecting all types of people at unbelievable speeds. Bordo focuses more on the dominance of the United States. Bordo uses of globalization is very effective in this essay. The example of television in the Fiji island vividly express how influential america is to the world. WIthin 3 years span, cases of eating disorders increased dramatically solely from being exposed to America’s beauty standards through TV. When comparing Bordo’s essay with Friedman’s, the consisty is great. In general, Bordo uses the concept of the globalization

Women from diasporas in Third World countries, such as China and the Philippines, search for jobs in First World countries and migrate in order to make enough money to send back home. However, these women are often exploited in the labor force, or taken advantage of by their manager. For instance, emotional labor is work that regulates or suppresses other people’s emotions and feelings. Nursing or nanny work are common examples of emotional labor because these occupations demand more communication and interaction. People from Third World nation-states often come from a Communist system, in which all property is publicly owned and everyone works and is paid accordingly, to a Capitalist system, in which the country’s trade and industry are privately owned and the labor force exploits workers. As seen in the film Mardi Gras: Made in China and the novel Global Woman, Director David Redmon and authors Barbara Ehrenreich and Arlie Russell Hochschild portray the exploitation of women in the workforce and in marriage from Third World countries, thus suggesting that imposing emotional labor on female workers puts people in developing nation-states at a greater disadvantage and ultimately makes the poor worse off.

The book “Global Woman” edited by Barbara Ehrenreich and Arlie Russell Hochschild focuses on the lives of women that leave their third world country to work in homes as nannies or servants and others even sex work. These women take on that labor without knowing what results will come from their desperate action. The authors explain and recount the stories of many of the women whom have had to sacrifice their lives. These women sacrifice it all to provide for themselves and their families and give them a better life, this is told through different chapters.

This book shows how as women took on the gender male roles they still managed to food ration and shortages. Women found creative yet effective ways to clothe, feed, and care for their families in the absence of the men.

The oppression of women and girls in the developing world is this era’s most pervasive human rights violation. In the world today, being a girl means being sentenced to a life of poverty, abuse, exploitation and deprivation. Denied the most basic human rights, millions of girls and women are deprived of education, security, and most importantly, a voice. And yet, despite the cruel circumstances they endure, girls and women constantly strive to rise above their oppression. Marina Nemat, author of the memoir, Prisoner of Tehran and Meena Hasina from Nicholas D. Kristoff’s Half the Sky: Turning Oppression into Opportunity for Women Worldwide are testaments of the bravery and willpower of women.

Barbara Ehrenreich and Arlie Russell Hochschild’s collection of writing titled: Global Woman: Nannies, Maids, and Sex workers in the New Economy, published in 2002, is a good description of the dirty little secrets that haunt many underprivileged, non-white, Third World women experience. This reading is a rather detailed story of hard working women that are trying to support their families back in their native lands. Domestic servants are nothing new to the world- it’s something that has been passed down through many generations, continuing the persona of oppressed women. Millions of people, mostly from poor countries, flee hundreds and sometimes thousands of miles to seek better pay for their families.

Throughout history, people around the world are encountered with social structures that may positively shape their lives or may lead to the view of life as a burden. The social structures placed upon us shape the way we view and handle our economical and political values. Global inequalities of wealth and power have increasingly created an abundance of gendered structural violence. These instances can be clearly seen in Arlie Russel Hoschild’s story, Love and Gold, in Doméstica: Immigrant Workers Cleaning and Caring in the Shadows of Affluence, by Pierrette Hondagneu-Sotelo, in Kevin Bales story, Because She Looks Like a Child, and lastly, in Hosu Kim and Grace

In many developing countries globalization has brought masses of wealth to the elite at the expense of the poor. Consequently, many women of the poorer classes leave their homeland in search of opportunities for employment. These women are disproportionately affected by

Neoliberal capitalism refers to the opening of and relaxation of government intervention in the economy which commonly pertains to “liberalization” that is concerned with the “free flow of money, goods, services and capital” (Runyan and Peterson 2014: 193). For liberal economists the easiness of economic transactions between nations induces production and profit. Because, efficiency and profit are prioritized in a state adhering to the neoliberal agenda, states act like corporate businesses who disregards the welfare of its people (Runyan and Peterson 2014: 198). The authors argued that when the government cuts its expenditures of social services, the poorest of the poor which includes women, are the ones gravely affected. The marginalization of women is presented in the movie, specifically on the power play between the machinists and the Ford Company.

The third analytic presupposition that Mohanty focuses on is the results of the first two analytic presuppositions. She focuses on the political presupposition of the analysis itself. Mohanty expalins how Western feminist discourse creates a binary opposition between the third world women and the Western women. This is done by protraying the Western women as the “norm” and the third world women as “lacking”. Mohanty argues that Western women construct themsleves by constructing the average the third world women.

The modern world has resulted in earnings, wages and salaries for the women similar to that of men, but the women are continuously facing inequalities in the work force (Andal 2002). This can be attributed to the pre-established notion that women shall not be given access to finance or communication with the world outside of the home which is highly unethical and unfair (Eisenhower, 2002). In the past, they were considered as the underprivileged ones which were not thought of having equal rights but this fact has changed now. For instance, the status of women can be explicitly defined as the equality and the freedom of the women.

Baserup (1970) suggested that women needed to reduce the work loads they had so that they take part in education, projects which will also extend their power in the economy. In addition, Baserup pointed out that women have to receive credit facilities for greater economic projects. For example, Baserup echoed the mechanization of “female farming’ in African women farmers and revolutionarize traditional forms of agriculture for productive efficiency extracted from Schech and Haggis (2000). Rogers (1980) also suggested for a complete overhand of male attitudes against women. Rogers explicitly challenged this in her survey of the FAO institutional arrangement. She concluded that no women were found in field officers in technical division. Rogers (1980) therefore, concluded that women were not only excluded from planning and decision making but were being ignored and overlooked. Furthermore, households were assumed to be male headed which also generalized women as housewives (Rogers 1980:66 in Schech and Haggis, 2000). This shows that women’s work was regarded as non- work due to male bias. However, the WID approach agitated for equity, empowerment, efficiency and equal participation of women in existing structures.