However, feminists, East and West, differ in the grasp they have on this sorry scheme of and the tools they use to shatter it to bits. They also differ as to whether the process of remolding things can take place at all. Indeed, Western academic feminists can rediscover their womanhood, attempt to redefine it, and produce their own knowledge of themselves hampered only by what many perceive as male domination.2 Ultimately, Western feminists operate on their own social and intellectual ground and under the unstated assumption that their societies are perfectible. In this respect, feminist critical practice takes on an air of normalcy. It appears as part of a reasonable (even if difficult) project for greater gender equality. By contrast, the Algerian and Middle Eastern feminist project unfolds within an external frame of reference and according to equally external standards. Under these circumstances the consciousness of one's womanhood coincides with the realization that it has already been appropriated in one form or another by outsiders, women as well as men, experts in things Middle Eastern. In this sense, the feminist project is warped and rarely brings with it the potential for personal liberation that it does in this country or in Europe. The
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