Lucia Sibanga
Before the 1980s, post-colonialism and feminism were separate theories in international relations (IR). However, these theories later merged to form post-colonial feminist IR theory. Both focus on the marginalization of ‘others’ by ruling structures, defending their interests against such marginalization.
Post-colonial theory aims to undermine the colonizer’s discourse, which distorts the experiences of the colonized and exerts control over them. This theory highlights literature by colonized people that reclaims their identity and history, challenging the narratives imposed by colonizers. Post-colonial feminist IR theory encourages us to view the world through the eyes of previously colonized women of color, considering their experiences of social inequality, patriarchy, and the long-term effects of colonialism and racism.
Women of color faced the harshest sides of colonialism in a male-dominated world. They were often neglected by Western feminism and oppressed by their male counterparts, even those they fought alongside during liberation struggles. This dual oppression, termed “double colonization,” saw marginalized women being oppressed first by white men and then by their fellow colonized men, who often refused to acknowledge their rights or share the liberation struggle’s glory.
Western feminism, particularly in its first two waves, largely ignored the struggles of women of color. Post-colonial feminist theory, emerging as the third wave of feminism, is more inclusive. It not only addresses patriarchy, gender inequality, and sexual exploitation but also fights classism and racism, which privilege white women over women of color.
Post-colonial feminist IR theory provides a platform for women of color to combat dual oppression and exploitation. It acknowledges that feminism initially focused on white women’s issues, often ignoring the complicit role these women played in oppressing women of color. This theory carves out a space for women of color in international relations, emphasizing their unique challenges.
However, it faces criticism for various reasons. Some argue that it tends to romanticize pre-colonial societies, ignoring the patriarchy that existed before colonization. Furthermore, despite its efforts, post-colonial feminist IR theory can still be somewhat Western-centric, not fully accounting for the diverse cultures and histories of marginalized communities.
In conclusion, post-colonial feminist IR theory addresses the unique challenges faced by women of color, who battle against enslavement, child labor, and double patriarchy, among other issues. It represents a significant shift from the early waves of feminism, aiming to include and uplift all women, particularly those marginalized by both colonial and patriarchal systems. This theory was developed with marginalized women in mind, aiming to provide a voice and platform for their struggles and experiences.
Lucia Sibanga is a political science graduate from the UNAM. you can reach her at
lsibanga00@gmail.com
