However, developing societies wherein a strict code of behaviour for women directed by misogynistic belief systems were, and still are, strongly present are often overlooked when modern feminism is examined.
Two historical examples Global Feminists might use to expose patriarchal structures at work in colonised groups or societies are mediaeval Spain (late eleventh to thirteenth centuries) and nineteenth-century Cuba.
Because of their simultaneous roles as upholding one's family honour and one of "conquered status and gender", "Mudejar women suffered double jeopardy in their sexual contact with Christians [in Spain]".
As the world's communities become increasingly interconnected, addressing varied social and cultural climates without further perpetuating unequal power structures becomes vital.
Divergence in race, economic standing, gender identity, marital status and cultural contexts all alter the opportunity and access offered to those who may originate from the same area.
Forced commitment to double shifts, struggle for individual autonomy, and blurring the private and public sphere of labour are all additional concerns to the primary issue for migrant women.
In juggling their careers—that often stretch to encompass their whole day—alongside their children and labour at home, which is regularly overlooked by their families, immigrant mothers are subject to upholding almost impossible standards.
Women immigrants leave their chance overseas at an idealised motherhood of watching their children grow up while performing their gender role, and deport to be the breadwinner.
The double standard and multiple expectations imposed upon them from first their cultural background and second the Western ideal of the working woman—both coming after their need for economic stability and role of managing their households—leave these women scrambling to survive.
Globalisation is constantly changing and as a result it is supporting the phenomena of women in the global south migrating to developed countries to serve as domestic labourers.
The role of transnational mothering within a neoliberal spectrum affects the exploitation of women through the deprivation of their citizen rights, by extracting the benefits of immigrant's labour while minimising or eliminating any obligations, whether social or fiscal to the society or state.
In relation to social Darwinism, natives believe that Third World migrants "just can't make it", and fear degeneration, thus nations try to weed out those who do not fit the upper or middle class society in ways such as sterilisation; e.g.; black women are identified as devious, immoral, domineering, sexually promiscuous, and bad mothers, resulting in their reproductive rights being threatened by regulation.
Additionally, as Western feminism began to make contact with the global south, many women objected to the most radical strands of its ideology that demonised marriage, motherhood, and men.
[4] Many of the feminist movements in East Asia have been empowered by global, rights-based feminism from organizations like the UN and their international treaty CEDAW to make national changes in their own countries.
Thankfully, the barrier created through the online platforms used during the #MeToo Movement allowed women belonging to these nations to freely speak out with a lower degree of fear surrounding the otherwise taboo topic.
Feminist NGOs who came together to solve these issues saw sex work largely from a middle-class viewpoint, construing the workers as victims of the patriarchy and the economy's globalization.
[5] This is a pervasive part of sex work activism in all countries, with many people divided over helping workers in an industry they see as fundamentally problematic.
The national and religious atmosphere dominating her parents' house had a great influence on her personality; she accordingly knew the freedom through the ideas and opinions raised within her family and through the valuable books existing in her father's library.