 Finally, feminist theorists of globalization are committed to developing self-reflexive critiques. At the heart of this methodology is a willingness to critically examine feminist claims, with particular attention to the ways in which feminist discourses privilege certain points of view. For instance, Schutte insists that ostensibly universal feminist values and ideas are likely to embody the values of dominant cultures. This helps to explain why the voices of women from developing countries are often taken seriously only if they reflect the norms and values of the West and conform to Western expectations. Thus, Schutte insists that feminists must engage in methodological practices that de-center their habitual standpoints and foreground perspectives that challenge accepted ways of thinking (Schutte 2002). Khader extends this call, urging transnational feminists to reject the problematic variants of “Enlightenment liberal” values taken to be central to Western feminism, including individualism, autonomy, and gender-role eliminativism (Khader 2019, 3). Such values not only constitute cultural imperialism when imposed on cultural “others,” as Schutte argues, but also can serve to justify militarism, political domination, economic exploitation, and white supremacy in the name of advancing gender interests (Khader 2019). Ackerly argues that feminist theory can be used not only to critique feminist ideals and values, but also to develop richer ways to evaluate the work done by women’s human rights organizations. Feminist theory is able to engage with, shape and be shaped by the work being done “on the ground” by NGOs and other groups (Ackerly 2009). 