 Postcolonial and decolonial feminists make several important claims. First, they insist that it is impossible to understand local practices in developing countries without acknowledging the ways in which these practices have been shaped by their economic and historical contexts, particularly their connection to Western colonialism and imperialism. Moreover, they warn that attempts to explain the suffering of women in developing countries in simplistic terms often tend to reproduce a “colonial stance” toward the global South. For instance, as we explained above, Chandra Mohanty sees elements of imperialism in Western feminist scholarship on women in the global South. Similarly, Uma Narayan criticize feminists for unwittingly adopting a Eurocentric perspective. For example, some Western feminist scholars, such as Mary Daly, strongly criticize cultural practices, such as sati, the Indian practice of widow immolation, as self-evidently wrong. However, Narayan argues that approaching sati as an isolated, local phenomenon fundamentally misrepresents it. Understanding sati in the context of colonial history provides a richer analysis of this practice, since it gained its symbolic power during British rule as an emblem of Hindu and Indian culture (Narayan 1997). Highlighting the role that colonialism has played in shaping local practices enables feminists to avoid adopting a Eurocentric perspective. Likewise, postcolonial and decolonial feminists insist that any feminist analysis of the harms of globalization must take seriously the history and ongoing cultural, economic, and political effects of colonialism and imperialism.