to find common ground and to subsequently form transnational feminist groups and organizations. Although the term "transnational" was chosen for its supposed political power and ability to "resist or question modernity", Laura Briggs, in the Oxford Handbook of Feminist Theory, claims that "transnational feminism" could only be legitimized as a separate field of feminist study when the term "transnational" started being used by business schools, education systems, and global corporations in the 1990s. Since then, however, academic institutions have been incorporating transnational feminist studies as categories of study. In 2000, a group of feminists started publishing the journal Meridians: feminism, race, transnationalism, in which feminist theorists like Amrita Basu started using the term "transnational feminism" to describe a separate and emerging field of feminist studies. Theory Transnational feminist theories seek to destabilize liberal feminist assumptions that Third World women face the same type of oppression as First World women. In their germinal text Scattered Hegemonies: Postmodernity and Transnational Feminist Practices, the authors Inderpal Grewal and Caren Kaplan posit transnational feminist theory as one that critiques modernity through the lens of feminist theory. This articulation of feminist theory is a revision to the field of postmodernism, which the authors argue is powerful in its critique of modern global capitalism, but inadequate because it does not explore gender or reflect on the consequences of theorizing with a Western background. Without paying attention to how colonial histories and global capital flows allow for different cultures to influence and change each other, postmodernist theorists portray non-Western cultures as essentially different from and marginal to Western cultures. Postmodern does not exemplify the realities of transnational feminism and its relation to developing countries, Mohanty states "postmodernist critique that is skeptical of a systematic analysis of institutionalized power and of decolonizing methodologies that center marginalized experience (women of color epistemology) in struggles for justice is seriously off the mark". In order for activists around the world to collaborate, they need a theory that both creates solidarity among women all over the globe and recognizes difference. This involves challenging how people from different cultures understand what being a "woman" is and can be. Grewal and Kaplan express this sentiment when they say: These modern capitalist social formations can include "humanitarian" wars waged on behalf of the supposed oppressed women. Laura Bush, along with various western feminist groups such as the American National Organization for Women and the Feminist