Introduction
Eurocentric feminism is considered different kinds of feminist acts from European and European–American women's experiences and it is a relevant subject in understanding female experiences associated with the inclination of womanhood (Davis, 2018:7). Feminism is monolithic or uniform in Europe and the USA, and also it is experienced in various world regions (Davis, 2018:12). Different types of Western feminism comprise Marxist, liberal, socialist, radical, post-modernist, and post-colonialist feminism (Davis, 2018:13). People are expected to have a worldview focused on Western civilization or a partial view that advantages the issues of women in the regions over non-Western civilizations. The view creates hegemony in feminine leadership resulting to their dominance in a political or social context. The actual scope of Eurocentrism ranged from the whole Western world. It concentrated on the continent of Europe and, even more minutely, to Western Europe, specifically during the Cold War (Davis, 2018:14). Historically, the term's application can refer to an apologetic position towards European colonialism and other conduct of imperialism. Eurocentrism goes back to the late 1970s, but it did not become a subject of discussion until the 1990s, when it was used on many occasions to refer to a wide range of things related to gender and applied in a specific context by theorists such as Chandra Mohanty (Davis, 2018:14). The forms of feminism are ruling and evolving to be dominant in a political or social scene, which gives the feminists the voice to conduct their advocacy across the world and have a common standard in which women are treated. However, the dominance must be challenged to maintain a societal balance between the males and the females without dominating one gender (Conway, 2017:3). Therefore, this paper will explore the forms of feminist knowledge production that are considered hegemonic in the present days, and the reasons why their dominance require to be challenged and the reservations that need to be accommodated when discussing the issue.
Preliminary Main Arguments
Feminist globality is a form of postcolonial feminism, a type of feminism whose origin aims to respond to feminism issues globally. However, the subject of feminism is to challenge men's dominance in society and allow women to be also involved in daily societal activities. The challenge is hegemonic, and it is pursued by feminists legitimating some norms to advocate for gender equality and offer ideas of implementation of such issues (Conway, 2017:3). The target is women's experiences in Western societies and erstwhile colonies, which promoted the idea and was assimilated by the regions' communities (Conway, 2017:3). Rising after the colonial era, this form of feminism aims to account for how racism and the persistent political, cultural, social, and economic consequences of colonialism influence people of color and are majorly not of the western world (Conway, 2017:7). Women from Non-Western countries in the era after the colonial world adapted were empowered since they were required to play an essential responsibility in the absence of men in a dominant male society, which is hard to overrule their authority (Conway, 2017:8). Postcolonial feminism arose in the 1980s to antagonize feminist theorists in mature economies countries (Conway, 2017:8). It was used to address the universalizing systems of the common feminist knowledge and communicate that women residing in non-Western nations have ideas and ways of promoting their culture and are not captured in the global framework (Conway, 2017:10). Feminist globality thereby propagates the Eurocentric ideologies of the feminists by applying the word woman as a new group (Zimmerman et al., 2017:9). Hence, women are classified based on their gender and not substantiating the value in the social class they offer ethnicity, race, or sexual opinions (Conway, 2017:11).
Certainly, Postcolonial feminists strive to add the indigenous world's ideas to the body of principles that govern the feminism orientations and other underdeveloped economies feminist activism into general Western feminism. They undertake this route with the optimism that hegemonic issues they deal with will be challenged and observe equality in the society. Non-Western feminism opines from the bias that feminism in underdeveloped and developing countries is not a borrowed idea from the developed nations; instead comes from intrinsic claims, social and cultural factors aimed at pushing for the mainstream global agenda to enhance sustainability (Conway, 2017:14). Therefore, on many occasions, postcolonial feminism is deconstructed by the current feminism, which postulates; postcolonial feminism disadvantages the larger feminist entity by breaking it down and making it have no proper meaning to promote the discussion (Zimmerman et al., 2017:8). It is against the Western bias which Europeans have. They aspire to dominate the world by having their ideas to be what is said to be a civilization of humanity by passing the knowledge to the non-Western nations (Conway, 2017:23).
More importantly, Eurocentric feminism is an emerging thought, evolving precisely out of some postcolonial theorists' work to challenge issues that make women be treated differently than men and seclude them from social issues that impact everyone in a community. They were concerned about evaluating the relationship between colonization and imperialism during the nineteenth century, which influenced how specific cultures define themselves and what they believe in as societal morality (Conway, 2017:23). In particular, this form of feminism encourages a vast understanding of the complicated stratification of oppression within societies.
Arguably, in her discussion of Eurocentric feminist globality, Chandra Mohanty, a feminism theorist opines her idea of postcolonial feminism. She argues that feminist globality is meant to deconstruct Western and postcolonial feminism that touched on women's affairs and their perceived social class (Doha, 2018:4). However, later the argument adapted to a known method for analysis to tackle important issues within the mentioned fields of feminism (Doha, 2018:5). Unlike the general postcolonial theory, which emphasizes on the impending effects that colonialism contributed to the current socio-economic and political systems of states, postcolonial feminist thereby is interested in evaluating reasons for postcolonial theory collapse and never addressed gender (Doha, 2018:6). Postcolonial feminism illuminates Eurocentric feminist knowledge's ambitions to apply its understanding to women all over the world since the capacity of feminist theory shortfalls. In this manner, postcolonial feminism accounts for the detect weaknesses of the postcolonial theory in conjunction with Western feminism (Doha, 2018:7). The ideology of colonization takes different niches in the class of postcolonial feminist opinions. It attributes to the contemporary act of obtaining lands or any other form of social, political, discursive, and economic discrimination in given societies with the colonial era's characteristic (Doha, 2018:8).
Worth noting, Western feminism fails to make the Western world women's anticipated change by applying the same techniques employed by past chauvinists to discriminate against women and limit some of their freedom that all humanity deserves to enjoy in a liberal world (Hudson, 2016:9). Through this means, the masculine dominance and application of Eurocentric ideas to deal with feminine issues are victimized, and to realize the change, will require a tremendous amount of goodwill. The Western feminist claims deny the disparity between women and limitations to empower the women folk and embrace their impact (Hudson, 2016:9). The gap between women should be viewed as the ability to develop communities that women harness their different prowess and abilities to help one another achieve their agenda, promote it to the entire world, and have sustainable communities (Hudson, 2016:10).
Chandra Mohanty is emancipating women from the enslavement they used to undergo during the colonial era, restricted women in specific confinement (Hudson, 2016:11). Addresses the Eurocentric feminism issue by asserting; Western feminists talk about non-Western women as a complex, singularly grouped that is irrational and limiting, which should not be the case when discussing women issues in a universal way to change the entire world (Hudson, 2016:11). Mohanty states that such women are portrayed in stereotype as male control subjects and traditional culture, excluding accounting for the Third World's historical and cultural disparity (Hudson, 2016:12). It creates an environment which Eurocentric feminism acts as the way of livelihood against which the developing world's happenings are classified (Hudson, 2016:15). Mohanty's primary objective is to enable non-Western women to argue and voice their issues in feminist groups. Hence, have a common platform to address all the arising female problems collectively globally without discriminating according to the regions any woman originates (Hudson, 2016:21).
Moreover, women from the non-Western countries are always judged according to the shortcomings that Western Feminism portray. It does not account for the cultural setting of the Third World nations that aim to offer women sustainability by allowing them to participate in activities that make their humanity valued (Lascelles, 2020:2). When Mohanty addresses Eurocentric feminism globality, she views western feminism as a lack of solutions (Zimmerman et al., 2017:5). She labels western feminists for theoretical discrimination when posting information that concerns women of colour (Lascelles, 2020:7). The major problem is that the European feminism is much invested in, and the ideology does not offer a universal answer to the present female problems (Lascelles, 2020:14). They are choosing the issues to address but not formulating strategies for the outlined problems. The main significant point that is made here is that ethnic-based issues can be critical to finding solutions. Freedom is not a similar thing for all the world's women since the cultural setting and how they perceive morality in their societies differ from how women in any other world associate in the communities (Lascelles, 2020:21).
Furthermore, postcolonial feminism's intentions to address weaknesses of Western feminism should be turned into a strength to address agenda that will offer solutions to the complex scenarios that were caused by postcolonial feminist affairs that were raised by women of colour activists (Lascelles, 2020:23). Postcolonial feminists need to add women's struggle in the world issues that seek to be addressed as factors that will lead the world to have a sustainable and habitable world by having a balanced society (Lascelles, 2020:24). It is prudent to involve the vast feminist movement to have a universal framework that accommodates the differences in culture, heritage, social stratification, and the varied knowledge that women abhor (Lascelles, 2020:25). All feminists must agree on social principles that Western feminists acknowledge and can lead to other differences (Lascelles, 2020:26). Hence, the alignment of Western feminism is required to avoid the ignorance or denial by Western women that such differences exist (Lascelles, 2020:26). These discursively forces the Third World women to be restricted within Western women's world and their discrimination to be gauged on an ethnic-based Western scale, which is not a rank of the entire world.
