How do we understand discourse emanating from Egyptians that have not been seen as 'indigenous' but rather attributed to 'Western' geopolitical referents, particularly modernity?  What are the geopolitical epistemological centers we draw on and how does it relate to the production of knowledge?   This essay attempts to bring together two specific strands.  First, I unpack a linear history of the Western referent termed 'modernity' in relation to interpretations of Qasim Amin and the implications of his legacy as the “father of Egyptian feminism”. What macronarratives are used to explain his positions in Leila Ahmed’s work, and second, what “fractured” histories of intellectual traditions emerge examining the thought of Qasim Amin, “the father of Egyptian feminism”, and the implications of his legacy.   More importantly, what implications does attributing Qasim Amin to a Western geo-political modernity? This essay explores critically the global locations of the applications of discourses concerning Qasim Amin.  I would focus on the manner in which local activists and scholars in their locus engage in particularized regions of knowledge that have different geo-epistemological centers; centers different from others who are situated and tied to the West in different manners.  Such an exploration attempts to understand the geographies of power that gender history is embroiled in. How do uneven geopolitical distributions of power problematize notions of gender and women studies in the 21st century outside of the West?   An understanding of these multi-layered geographies and our navigation through them helps take into account local histories and rethink geopolitical referents of modernity. By unpacking the linear version of history that narrates Qasim Amin, we see how macronarratives are used to explain this binary of Indigenous/Western, and thus, in order to debunk this binary, I examine how it is connected to international power politics that seek to reinstate this dichotomy.