The third phase of feminism began in the mid-1990s and is informed by post-colonial and postmodern thinking. In this phase many constructs have been destabilized, including the notions of "universal womanhood," body, gender, sexuality and heteronormativity. An aspect of third-wave feminism that mystifies the mothers of the earlier feminist movement is the readoption by young feminists of the very lipstick, high heels and cleavage proudly exposed by low cut necklines that the first two phases of the movement identified with male oppression. Third-wave feminists define feminine beauty for themselves as subjects, not as objects of a sexist patriarchy. They have developed a rhetoric of mimicry, which reappropriates derogatory terms like "slut" and "bitch" in order to subvert sexist culture and deprive it of verbal weapons. The web is an important aspect of the new "girlie feminism." E-zines have provided another kind of women-only space. At the same time—rife with the irony of third-wave feminism because cyberspace is disembodied—it permits all users the opportunity to cross gender boundaries and so the very notion of gender has been challenged.

This is in keeping with the third wave's celebration of ambiguity and refusal to think in terms of "us-them" or in some cases their refusal to identify themselves as "feminists" at all. It tends to be global and multi-cultural, and it shuns simple answers or artificial categories of identity, gender and sexuality. Its transversal politics means that differences such as those of ethnicity, class, sexual orientation, etc., are celebrated but recognized as dynamic, situational and provisional. Reality is conceived not so much in terms of fixed structures and power relations, but in terms of performance within contingencies. Third-wave feminism breaks boundaries.

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