Feminist ideologies encompass a wide range of social and political movements, thoughts, and goals; through their commitment to defining and establishing political, economic, personal and social equality between the sexes. Feminist ideology and theory aspire to understand gender inequality by examining the social roles and lived experience of women. Additionally, feminism studies has evolved, merged, and intertwined with various disciplines conducive to addressing gender issues and inequalities. In this article, we will take a closer look at the radical feminist ideologies of Audre Lorde and Gloria Anzaldua. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get the original essay Feminism has been synthesized to address not only structural issues surrounding women, but also multicultural, intersectional, and android issues. Unfortunately, despite the apparent unity, feminism, like any other school of thought, has as many major divisions within as it does without. Although both are feminists, liberal feminism and radical feminism have their differences. Both schools claim to catapult women into a position of equality in an android-centric (oops… I should say, machismo-centric) society. However, the main disagreements arise over who should be allowed to join the movement and how feminism should be presented. In Age, Race, Class, and Gender: Women Redefining Difference, Audre Lorde discusses differentiated feminism; the cultural homogenization of Third World women as a mask of oppression in the form of otherness; and criticizes feminist movements and “first world” power structures for downplaying sexual, racial, and class differences. It reminds us of the “institutionalized rejection of difference”; fear of using human differences; and the exclusion of women of color from literature and discourse. She believes that the homogenization of the community leads to the “otherness” of women of color, “whose experiences and traditions [are] too “foreign” to be understood” and therefore unworthy of differentiated scientific attention. Audre Lorde calls for accepting these “foreign” differences rather than rejecting them. “It is not our differences that separate women, but our reluctance to recognize those differences and effectively address the distortions resulting from ignorance and mislabeling of those differences.” She hypothesizes that “the future of our planet may depend on the ability of all women to identify and develop new definitions of power and new models of relationships across differences.” In other words, understanding female individuality, its concerns and its societal labels should be the first aspiration for the development and transformation of the global community. Similarly, in La Conciencia de la Mestiza: Towards a New Consciousness, Gloria Anzaldúa articulates the construction of multiple hybrid identities; the social relations of the mixed race; and the transcendence of thought. “Out of this racial, ideological, cultural and biological cross-pollination, a “foreign” consciousness is currently being formed – a new mixed-race consciousness, a conciencia de mujer.” Anzaldúa discusses the idea of ​​Borderland, an abstract space where multiple identities, histories, and cultures overlap. This space evolves, intertwines and converges, where cultures and classes collide, and is the result of the “meeting of two coherent but usually incompatible frames of reference”..