This kind of framing fits all too easily into existing cultural scripts about gender and race elsewhere, and produces ethical obligations to `save' women workers.Feminist Review (2009) 91, 154-174. I draw attention to the multiple fields of power through which much of the activism across borders continues to be produced and reproduced discursively. They highlight some relations of power while erasing others, thereby enacting a different kind of violence and at times undermining mobilizations on the ground. I argue that de-contextualized critiques derived from abstract notions of individual rights, and corresponding calls for change from above - calls on the conscience of the feminist and the consumer, for instance - can entail troubling analytical simplifications. The tensions or disjunctures between `global' and `local' feminist viewpoints animate the concerns of this article. I situate my analysis in the national space of Bangladesh, where the economy is heavily dependent on the labour of women factory workers in the garment industry and where local feminist understandings of the `sweatshop economy' have not always converged with global feminist/left concerns about the exploitation inherent in the (now not so new) New International Division of Labor.

I am interested in how feminist activists concerned with the uneven impact of neo-liberal policies can engage in progressive political interventions without participating in the `culture of global moralism' that continues to surround conventional representations of third world workers. This article revisits the figure of the `third world sweatshop worker', long iconic of the excesses of the global expansion of flexible accumulation in late twentieth-century capitalism.

Savin mp c2003 attention required