Feminism across cultures - Taking a global view
- Pooja Sachdev
- Jun 12
- 7 min read
“Is my mother a feminist?”
We found ourselves mulling over this question as we thought about our mothers in India and Malaysia respectively…
Both are strong, independent women who have forged successful careers as teachers. They would certainly say they believed in equal rights, and we have no doubt they would want us to have the same opportunities as our male peers. Yet, something about the way the question is phrased felt foreign - like a classification into something that didn’t quite fit right.
The struggle for an answer forced us to wrestle with our understanding of feminism and the prism through which we define it.
Having spent decades in the ‘West’, we couldn’t reconcile the image of our mothers with the ‘brand’ of feminism we’d come to internalise. A liberal and radical form - expressed through ideals of personal empowerment, individual rights, and ‘fist-in-air’ activism.
Our mothers expressed feminist principles a little differently. In their own unique ways, rather than always openly challenging patriarchal norms, they subtly navigated them.
Looking back, my mother’s activism was one of quiet resistance and resilience. She prioritised family harmony and pragmatism, which meant ‘open confrontation’ was often avoided -- and yet, she challenged gender norms in her own way. She influenced family decisions behind the scenes. She embodied feminist values, but it wasn’t always visible or vocal.
So in asking ‘Is my mother a feminist?’, we found ourselves asking a bigger question:
If feminism is a global movement advocating for gender equality -- do we understand how varied its expression can be across different cultural, social, political and economic contexts?
Feminism is not a monolith.
At its core, feminism means believing that all people, regardless of gender, deserve to have the same rights and opportunities – socially, politically, personally and economically.
Whilst that principle applies universally, the way feminism is understood and practiced depends on local histories, cultural traditions, and economic structures.
For example, in the ‘West’, feminism often focuses on glass ceilings and boardroom representation, whilst in 'developing' nations, feminists prioritize economic survival, labor rights, and access to education. In countries with high poverty rates, women’s movements emphasize land rights, microfinance, and informal labor protections.
Different struggles require different strategies.
Similarly, different cultures require different expressions of feminism.
And yet, mainstream Western ideals of feminism continue to dominate.
The narrative taught in schools in the West describes the history of feminism in ‘4 waves’. The first wave (late 19th to early 20th century) focused on women’s right to vote (the women’s suffrage), property rights and access to education. The second wave, (1960s -1980s) focused on reproductive rights, workplace discrimination, gender roles and sexuality. The third wave (1990s-2000s) emphasised race, class, intersectionality and LGBTQ+ rights. The fourth wave (2000s-present) incorporated online activism, body autonomy, and movements like # metoo and # timesup.
Our understanding of ‘feminism’ has been moulded by this version of history, which have been glorified in popular culture, Hollywood movies and dominant media narratives with tales of ‘disruption, liberation and fierce activism’. Over time, ‘feminism’ has become associated solely with Western expressions of rebellion.
Whilst much progress has been made as a result of the pioneering women in this rebellion, there are many other stories that are missing from this version of history.
And the reality is, these important rights - to vote, to own property, to make decisions about one’s own bodies - were not always afforded to, or fought for, all women equally.
Culture, Race and Class in Feminism
In her book ‘Against White Feminism’, Rafia Zakaria describes how the feminist movement has historically been aligned with colonisation and imperialism. The opinions and life experiences of women from the Global South were trivialised, by positioning them as “lesser” or “backward”, and in need of “saving.”
Local context and needs were ignored in the campaign for gender equality, and so were the voices of many local women who were already engaged in their own campaigns and fights for equal rights.
The “saviour complex” continues to show up in Western feminism today.
For instance: the stereotype of the “oppressed Muslim woman” is used to justify domination and control between women (and between nations).
Cultural biases also colour the way we frame and label feminist issues.
For example: Think about when we might choose to call an incidence of intimate partner violence an “honour” killing (versus domestic violence).
We celebrate Instagram reels featuring women in hijabs on skateboards because we see this as ‘empowerment’ - while women in hijabs navigating family hierarchies to advance rights for their daughters, or inspiring young girls in classrooms, are not viewed in the same way. Their feminism is not ‘performed’ in a way that fits with our ‘framework’ - and is therefore deemed non-existent.
Even the way we approach solutions can reflect Western cultural ideals.
For example, divorce or domestic violence are often discussed with an “individual empowerment” mantra for women (such as ‘stand up for yourself’). This may not be in tune with the cultural context for some, and can even be harmful, particularly where relationships may be entangled with economic dependency, immigration or important social support structures.
Similarly, in the workplace context, the idea of "leaning-in" (first introduced by Sheryl Sandberg) is popular because it upholds and celebrates individual power. But it fails to recognise the barriers that some women might face due to systemic inequity and discrimination.
Taking a more expansive view
Rafia Zakaria’s critique has validated our own experiences, and deepened our understanding of how limited (and exclusionary) the dominant discourse of feminism can be.
For our mothers - growing up in Asia post 2nd World War, it was a time when survival and economic stability was the priority. The ‘bra burning’ activism associated with feminism probably seemed like a luxury.
Their feminist values were expressed through tireless hard work to give their daughters a better life. Our education and financial independence were seen as more important than rebelling against patriarchal symbols.
Feminism doesn’t always have to be loud, disruptive or rebellious. It can be practical, cultural, and deeply personal.
We need to recognise that no single feminist model fits all cultures. Feminism must be locally rooted. Solidarity requires a respect for cultural diversity.
A narrow view limits us all.
Implications for Coaching and Leadership
As coaches and leaders, it is our job to unlock potential and promote personal growth for the people in our care. We cannot do this effectively if we don’t understand the social factors that impact the opportunities and lived experiences of each person.
We need to see the fish AND the water!
If we are not aware of gender and racial/ cultural dynamics, we risk doing more harm by perpetuating inequity through our own biases and ways of practicing.
What can we do?
Here are a few reflections to consider.
Expand the definition of feminism
Who do you picture when you think about a feminist icon? What qualities do they demonstrate?
We all have assumptions about what feminism should look like. Remember that it’s not always about burning bras or protest marches. Qualities like resilience, nurturing and relationship-building can be as much feminist strengths as rebellion.
Reject Western dominance in defining what constitutes feminism and its goals.
If the opportunity arises, encourage women from non-Western cultures to center their own histories, traditions, and struggles in defining their feminist movements, rather than adhering to Western ideals that often overlook local nuances and solutions.
Recognise multiple identities and lived experiences
Even though we may both identify as ‘women’, we may have very different backgrounds, ages, faiths, physicalities and lived experiences. The same interaction or event can impact women in different ways, shaped by their life experiences and cultural conditioning.
Be aware of projecting your own experiences and cultural assumptions. Take the time and care to truly understand the perspective, needs and priorities of the person in front of you, and accept when it might be different from how you “would” or "should" feel.
One size doesn’t fit all
Treating everyone the same doesn’t always lead to the same outcomes because we all have different starting points and contexts. Equity means supporting people with the right resources and advice, based on their circumstances.
Our coaching strategies need to be flexible and personalised to who our client is and what they feel might work for them in their cultural and social context.
Widen our span of empathy
Empathy is a prerequisite for inclusion and equity, but empathy cannot be "contingent on relatability".
Ask yourself whose stories touch you the most? Which clients do you relate with the most, and how does this impact your response to and relationship with them?
Which clients do you feel “sorry for” and how does this impact your way of being with them?
What would happen if you chose to practice radical, respectful and unconditional empathy?
Share power
What power do you hold, and what opportunities do you have to promote inclusion and equity – in your coaching duo, in the coaching profession, and beyond?
What power does your client hold and how can they promote equity within their organisational context?
Actions need to go beyond tokenistic gestures like appointing one or two women of colour on panels. We need to reflect on who has meaningful power in the room and be willing to share space – to actively bridge the divide between women who have a voice versus those who don’t.
While Western feminism has dominated global discourse, feminism is a global movement that necessitates us challenging the default frameworks we have come to adopt. Global feminism should be inclusive, recognizing the diversity of women's lives.
ABOUT THE AUTHORS
NOTE: A version of this article was first published in Coaching Perspectives, the magazine of the Association For Coaching, in April 2025.
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