Chandra Talpade Mohanty's *Feminism Without Borders* critiques Western feminist scholarship on Third World women, arguing that it often constructs a monolithic, homogenized image of "Third World women" that ignores their cultural, historical, and social diversity. Mohanty emphasizes the need to decolonize feminist theory and practice by challenging the implicit assumptions of Western feminism, which often positions itself as the universal referent. She argues that Western feminist discourse frequently appropriates and colonizes the experiences of women in the Third World, reducing them to a singular, oppressed category. This process of homogenization not only marginalizes Third World women but also reinforces Western hegemony by framing their struggles as secondary to those of Western women. Mohanty identifies three key analytic principles in Western feminist discourse that contribute to this homogenization: the universalization of gender roles, the reduction of women to victims of male dominance, and the neglect of class, race, and cultural specificity. She critiques the use of "women" as a category of analysis that assumes a universal, ahistorical subordination of women, ignoring the complex interplay of power, ideology, and social structures. This approach leads to the construction of a "Third World woman" as a passive, oppressed figure, which fails to account for the diversity of women's experiences and the historical contexts in which they live. Mohanty also highlights the political implications of these analytic strategies, arguing that they reinforce binary divisions between men and women and obscure the ways in which women's oppression is shaped by class, race, and economic systems. She contrasts this with the work of scholars like Maria Mies, who provide a more nuanced analysis of women's experiences by situating them within specific historical and cultural contexts. Mies's study of lace-makers in India illustrates how women's roles and struggles are shaped by local economic systems and power structures, challenging the notion of a universal female oppression. Mohanty's critique calls for a decolonized feminist practice that recognizes the diversity of women's experiences and the need for solidarity across class, race, and national boundaries. She argues that feminist scholarship must be politically engaged, resisting the homogenizing tendencies of Western feminism and instead centering the voices and experiences of women from the Global South. By doing so, feminist theory and practice can move beyond the limitations of Western discourse and contribute to a more inclusive and equitable understanding of women's struggles worldwide.Chandra Talpade Mohanty's *Feminism Without Borders* critiques Western feminist scholarship on Third World women, arguing that it often constructs a monolithic, homogenized image of "Third World women" that ignores their cultural, historical, and social diversity. Mohanty emphasizes the need to decolonize feminist theory and practice by challenging the implicit assumptions of Western feminism, which often positions itself as the universal referent. She argues that Western feminist discourse frequently appropriates and colonizes the experiences of women in the Third World, reducing them to a singular, oppressed category. This process of homogenization not only marginalizes Third World women but also reinforces Western hegemony by framing their struggles as secondary to those of Western women. Mohanty identifies three key analytic principles in Western feminist discourse that contribute to this homogenization: the universalization of gender roles, the reduction of women to victims of male dominance, and the neglect of class, race, and cultural specificity. She critiques the use of "women" as a category of analysis that assumes a universal, ahistorical subordination of women, ignoring the complex interplay of power, ideology, and social structures. This approach leads to the construction of a "Third World woman" as a passive, oppressed figure, which fails to account for the diversity of women's experiences and the historical contexts in which they live. Mohanty also highlights the political implications of these analytic strategies, arguing that they reinforce binary divisions between men and women and obscure the ways in which women's oppression is shaped by class, race, and economic systems. She contrasts this with the work of scholars like Maria Mies, who provide a more nuanced analysis of women's experiences by situating them within specific historical and cultural contexts. Mies's study of lace-makers in India illustrates how women's roles and struggles are shaped by local economic systems and power structures, challenging the notion of a universal female oppression. Mohanty's critique calls for a decolonized feminist practice that recognizes the diversity of women's experiences and the need for solidarity across class, race, and national boundaries. She argues that feminist scholarship must be politically engaged, resisting the homogenizing tendencies of Western feminism and instead centering the voices and experiences of women from the Global South. By doing so, feminist theory and practice can move beyond the limitations of Western discourse and contribute to a more inclusive and equitable understanding of women's struggles worldwide.