![]() The purpose of this paper is to present my argument as to why there is a disparity between postcolonial theory and some Third Wave feminisms. But a perusal of a few Third Wave feminist writings seems to belie such an agreement. On the surface, there seems to be an agreement between postcolonial theory and Third Wave feminism when it comes to asserting the importance of heterogeneity on the lives of postcolonials and women. people who are white and black, gay and straight, masculine and feminine, or who are findings ways to be any and all of the above, successful individuals longing for success tensions between striving for individual success and subordinating the individual to the cause identifies formed within a relentlessly consumer-oriented culture but informed by a politics that has problems with consumption. According to Heywood and Drake (as quoted in Bulbeck, 1999), Third Wave feminism is for girls who want to be boys, boys who want to be girls. Third Wave feminists seek to escape from what seems to be a universal definition of womanhood-predominantly "middle class, white, able-bodied, and heterosexual"-that is authored by Second Wave feminism (Howry & Wood, 2001). ![]() Postcolonial theory's rejection of universalism resonates with the Third Wave feminist agenda of inclusiveness (Bulbeck, 1999). As the universal standard by which all other identities are measured, the European identity embodies the ideal human being for the colonized to emulate and becomes the main vehicle through which European colonization is completely achieved (Ashcroft, et al., 1995). The "unitary human nature" of which postcolonial theorists speak is the European colonizer as the quintessential human being (Hegde, 1998 Shome, 1996). For postcolonial theory, one conceptual thread that links all its various interpretations is the rejection of universalism, which refers to the "notion of a unitary and homogeneous human nature," (Ashcroft, Griffiths, & Tiffin, 1995, p. Yet, in their diversity, these two frameworks still maintain their internal coherence by invoking certain fundamental characteristics. In the same manner, Third Wave feminisms seem to have as many meanings as there are individuals who consider themselves Third Wave feminists (Howry & Wood, 2001). There seem to be as many definitions of postcolonial theory as there are postcolonial experiences and postcolonial scholars (see Bahri, 1995 Gandhi, 1998 Slemon, 1995). ![]() This contextualization becomes the basis for critiquing Third Wave feminisms. Following Hegde's (1998) position that postcolonial feminist theorizing should reflect local-global intersections, the author contextualizes Filipino women's identities vis-a-vis Filipino experiences of Spanish and American colonial projecst and the continuing Filipino-American postcolonial relationship. Abstract: This paper presents similarities and disparities between postcolonial theory and some Third Wave feminist writings.
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