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This article discusses the emergence of the concept of 'transnational feminisms' as a differentiated notion from 'global sisterhood' within feminist postcolonial criticism. This is done in order to examine its usefulness for interrogating the globalization of reproductive technologies and women's right to selfdetermination over their own bodies by using these technologies. In particular, women's use of technologies for assisted conception, and the local and global transactions in reproductive body parts form a testing ground for transnational feminisms. Does the construction of individual reproductive rights still leave some ground for women's collective struggles? It is proposed that, if at all, transnational solidarity on this issue is possible, it will have to be built on the concept of universal ethical norms regarding human dignity.

The article interrogates transnational feminisms as a concept and as a practice. It frames its analysis using contemporary theories of globalization and the older concept of global sisterhood as a backdrop to the concept of transnational feminism. To assess the practical dimension of transnational feminisms, the analysis focuses on women's rights as a human rights movement and the transnationalization of Latin American feminisms. The article suggests that, although transnational feminisms (particularly feminist postcolonial theories) envision themselves in a new frame and see themselves as committed to intersectional analysis and transversal politics, there are important gaps between the intentions (theory, tactics) and outcomes of their theory and practice.

This article joins feminist theory with testimony to deliver a manifesto for development and change. I begin with a review of the intersectional, postcolonial, and decolonial literatures, showing how transnational feminisms are rethinking development from below. Next, I share my growth as a white feminist scholar engaged with antiracist and decolonial praxis. Bringing theory into dialogue with lessons from the field, I identify six pathways for emancipation, or personal commitments to decentering whitestream logic in research and practice. These pathways have helped awaken me from the enchantment of a modern-colonial world-system engaged in endless warfare with difference. Recognizing that we do not have to be alike to be united in the struggle for global justice, I encourage you to share your own commitments to development. Through knowledge sharing, we may reclaim institutional spaces for the purpose of healing justice, helping address the trauma of systemic oppression from within as well as from without.

Abstract
This article analyzes the Afghan and Iranian feminist uprisings of the early 2020s spurred by #MahsaAmini's death and the return of the Taliban, and their predecessors, #MyRedLine and #MyStealthyFreedom. It assesses why these movements, which gained international traction and a huge global online and offline presence, are no longer in the mainstream media spotlight. The article examines the efficacy and dangers of these feminist movements, which attempt to redress the tide of Islamist ideology in both countries by building solidarity with international governmental and nongovernmental human rights organizations. It also highlights how Afghan and Iranian women's activism is selectively recognized and appropriated by neo-imperial agendas and provides strategies for decolonization. Finally, the article argues that #MahsaAmini and #MyRedLine are exemplary instances of feminist transnational collaboration and global mobilization for women's rights, whereas #MyStealthyFreedom and the lack of coverage of the Afghan women's right uprising since Taliban 2.0 fall into the paradigm of imperial feminism.

What does it mean to decolonize transnational feminist theory in the context of globalization? As a project concerned with multiple power structures, feminist theory must address the historical legacies of colonialism, postcolonialism, and more recently, decoloniality. This book offers essays organized around a coherent set of research questions about how to conceptualize an inclusive feminist politics. This has been, and continues to be, a central project in feminist theory, particularly in light of neoliberal globalization