A
crucial, inclusive, and revolutionary lens Rafia Zakaria's book addresses the
several gaps left unaddressed by the movement in response to white feminism
Universality is a complex
idea and a precarious slope, especially when systems are in place that upholds
the very status quo that must be overthrown. Despite its scientific,
research-based approach, author Rafia Zakaria writes "Against White
Feminism: Notes on Disruption" in a style that does not hold back,
creating a two-fold layer of knowledge around the same.
First and foremost,
Zakaria emphasizes the importance of cultural contextualization of global
movements like feminism, emphasizing the necessity for inclusion not only on
the terms of the movement's self-declared public faces but also on the terms of
everyone the movement hopes to influence. Second, she speaks directly to
discuss how white feminism lacks a larger, long-term vision and objective and
is not just exclusive but also theatrical in many ways.
Talking about feminism in
Pakistan frequently resembles asking an ardent Harry Potter fan to suddenly
start worshipping Voldemort. The fundamental principles of feminism, which are
sometimes misinterpreted and inaccurately portrayed, call for equality for all
and the abolition of the mainstays of the patriarchal institutions that are
mainly in place. The name may be new in Pakistan, but the battle has existed
for a very long time. It was particularly prominent under General Zia-ul-rule,
Haq's when activists came to the streets, endured beatings, and raised their
voices against the myriad injustices that still afflict the country today.
However, when feminism is
debated locally, it is dismissed as a malevolent Western plot designed to
undermine our culture. In general, these arguments have little substance
because the concept of Pakistani culture is nebulous, tarnished by its colonial
past, and tinted by religious views. But Zakaria provides advice in her book on
how to deal with these accusations by employing the salient features of
feminism in a Pakistani context.
The concept of female
liberation in a white feminist context—the creation of the "Cosmo
Girl," as Zakaria puts it—is a fantastic illustration of the same. The
"Cosmo Girl" embraces numerous ideals that might even send shivers of
shock down the spine of a traditional Western society that is just beginning to
embrace the concept of empowerment. Given that morality is a matter of opinion
and not the topic at hand, these values are not necessarily "bad."
Zakaria, however,
contends that feminism is a political, not a commercial, movement and that much
of mainstream liberation aims to fan the flames of capitalism to create a
target market of buyers to whom feminism can be sold. The problem arises from
the selling of a struggle, which appeals to a specific demographic of women by
branding feminism as an appealing product rather than understanding it as a
lived experience. While this promoted feminism is digestible, "fun,"
and simple to gain cash from, it cannot, and should not, serve as a universal
framework in emerging, colonized, or politico-religious systems. In doing so,
inclusivity and the better politics of feminism take a back seat.
Thus, the absence of
intersectionality in white feminism raises a clear warning sign, as feminists
of color are frequently used as pawns to advance the same white-feminist cause
without taking into account any other viewpoints or background. 'Poor,
destitute, downtrodden' women lower on the constructed hierarchy must be saved,
but only on the terms of white feminists who have little to no understanding of
their plight and offer misguided, frequently insulting solutions from a
detached and classist lens. This white feminism leads to an alarming savior
complex.
Zakaria also draws
attention to the fact that white feminism does not have a female-focused end in
sight. She makes the point that white feminism's pinnacle embodies traits that
are typically associated with men. Adopting "masculine"
characteristics like violence to "be the man" in one's positionality
is seen as a problem in and of itself because it contributes to the idea of
patriarchy and attracts women to the very system they are trying to overthrow.
The path to becoming a "girl boss" also serves as an initiation,
during which undesirable masculine traits are put on and feminine traits are
let go. Thus, individuals who represent white feminism are divided along racial
and class lines and those who do not agree with its manifesto, making it harder
for the latter to advance.
The book opens with a
story that Zakaria talks about herself dining out with her white pals. The
discourse makes her feel uncomfortable—left out, unheard, invisible, and
unimportant—and puts the burden on her to bring it up. As a result, she must
endure the stigma of being the "killjoy" in a social setting that is
otherwise "friendly." The author then goes on to succinctly show
throughout her book how if a table that boasts of solidarity does not include a
seat for you, it must be toppled immediately and everyone there must move to a
larger table that seats everyone equally.
The most admirable aspect
of "Against White Feminism" is its outspoken opposition to
colonialism and colonial standards, which ironically control and restrain
movements whose primary goal is liberation. In addition to highlighting racial
privilege, Zakaria fosters essential conversation about the idea that feminism
is not a catch-all concept that can be applied to any situation. It is
certainly unsettling, disruptive, and highly intersectional.