Lucy Delap’s accessible and compelling Feminisms: A Global History does not attempt the impossible task of writing a complete global history of feminism, but instead, picks up on a series of themes in feminist history, ranging from ‘dreams’ to ‘dress’ to ‘actions’, and draws from modern feminist activists and movements to explore how feminist thought and action was shaped internationally. Delap deliberately uses the term ‘feminisms’ rather than feminism to emphasise the multiplicity of women’s movements across the globe, and also frames this as ‘mosaic feminism’ – women may have been using some of the same inherited pieces, but they formed different patterns. And indeed, the very first chapter emphasises that one big problem for contemporary feminism might be the inability to accommodate disagreement, citing feminist philosopher Iris Marion Young: ‘we need to wake up to the challenge of understanding across difference rather than keep on dreaming about common dreams’. Not all the activists Delap writes about would even have called themselves feminists, but they still contributed to a wider history of political action that centred women’s needs.
What I found so valuable about Delap’s approach to writing about global feminisms was that non-Western feminisms are not treated simply as an ‘add-on’ to more familiar Western histories – we aren’t simply told that there were also feminist activists and organisations elsewhere. Instead, Delap illuminates how African, Latin American and Asian feminists transformed feminist thought and challenged Western priorities. The Bengali writer Rokeya Sakhawat Hossain published her utopian text Sultana’s Dream in 1905, which depicted ‘Ladyland’, a world where women and men could interact as equals through ‘sacred’ relations that had no sexual connotations; this envisaged women’s liberation through ‘the abandonment of sexual links to men’, a vision that we might more commonly associate with ‘political lesbianism’ in Britain and the USA in the 1970s. In the early twentieth century, there was also an active Chinese feminist movement, with women in some Chinese provinces gaining the vote by 1912, well ahead of many Western counterparts, and the word nannü starting to be used to indicate a ‘sexed system of social organisation’, or something like what we might call patriarchy. Meanwhile, the Egyptian activist Huda Sha’arawi organised women in the 1919 protests against British rule; her decision to unveil in public in 1923 was celebrated by Europeans, but Sha’arawi herself did not see this as particularly important, and, in fact, mocked ‘the veil of ignorance’ that Western women wore, unable to see Egyptian women clearly because of orientalist stereotypes.
Delap also shows how ideas were exchanged, translated and repurposed in global contexts. The famous US second-wave feminist text Our Bodies, Ourselves (1970), which encouraged women to look after their health and celebrate their sexuality, was reproduced and reworked in different settings. In Bulgaria, it was retitled Our Body, Ourselves, to emphasise individualism after the fall of the communist state, whereas in Latin America the text was framed with more of a focus on traditional community settings. The phrase ‘the personal is political’, coined by US feminist Carol Hanisch, was influenced both by the Black Power practice of ‘telling it like it is’ and Hanisch’s reading of French feminist Claudie Broyelle’s Half the Sky (1973), which stressed the autonomy of women in Communist China to voice and act on their emotions through the Maoist idea of ‘speaking bitterness’. (Broyelle wrote a follow-up to this work in 1980, admitting it had been a ‘day-dream’ as reports of the violent oppression of women in China continued to emerge.) However, Feminisms does not just trace the histories of familiar Western touchstones but introduces new ones, such as the memorable phrase used by Japanese activist Kishida Toshiko in 1883, who publicly spoke of her anger at how women had to live their lives in close confinement, saying that raising daughters in such an environment was like ‘trying to grow flowers in salt’.
Feminisms is primarily concerned with the intersections of gender, race and class rather than sexuality or gender identity, although it does touch on the issues faced by lesbians and trans women who tried to engage with second-wave feminism in the 1970s and 1980s. Delap writes briefly about how sex and gender might have been understood more fluidly in certain African countries before colonialist binaries were imposed, citing the work of Ifi Amadiume and Bolivian tin miner’s wife Domitila Barrios de Chúngara confronted the US feminist Betty Friedan at a meeting in Mexico City, which revealed the perceived gulf between their ideas of feminism: Barrios de Chúngara was an experienced union activist who worked alongside men, and thought gringa feminism was ‘a lesbian-dominated war against men’. (Friedan had actually been instrumental in banning lesbians from the US National Organisation for Women’s New York chapter in 1970, so likely shared this hostility).
Obviously, a book like this can never be more than a starting-point for the huge histories it touches upon, but this is an incredibly thought-provoking take on some of the questions we should be asking when we think about global histories of feminism.
I received a free proof copy of this book from the publisher for review.