Whereas much of women's literature from other regions of the Arab world--Egypt, the Levant, Iraq, and most of the Francophone Arab North African countries--can easily be classified under the 'postcolonial literature' category, modern Arabian Gulf women's literature do not ordinarily fall within this category. This is because the latter--which, broadly viewed, is just a little more than half-a-century old--is not a product of the era of 'modernism' (in its Middle Eastern sense) occasioned by European colonialism. On the contrary, this literature belongs to the age of globalization--the age of satellite television, the Internet, and mobile telecommunication--with a large majority of it produced in the 1990s and in the first decade of this 21st century. Relying primarily on selected short stories and novels, this paper will examine the contributions of Arabian Gulf women writers to the debate on globalization and local culture. In terms of form, language, and style, the majority of these writers are conventionalists; but some of them, like the Kuwaiti Fawziyya Sh. al-Salim and the Saudi Raja' A. al-Sani', have been innovative in both the formal and stylistic aspects of their writings. In terms of content, the women have begun to explore societally-tabooed subjects like sexual pleasure, sexual revolution and freedom (including the practice of lesbianism in their own immediate environment). Some others, like the Kuwaiti Tayba al-Ibrahim, have ventured into the still-male-dominated literary domain of science fiction, thus situating their literature within the global context of technological experimentation and forecasting. An investigation of how their texts have been received by the public (particularly as covered in, and debated through, the media) will provide a clearer picture of the extent to which the writers have contributed to the awareness about the new trends of development in the concepts of gender and sexuality in contemporary Arabian Gulf society. I will emphasize an argument that most Arabian women's writing should be read from a crosscultural--specifically, the 'Islamic-feminist'--critical perspective. By so doing, we will be able to determine the extent to which these writers have internalized other--especially modern western, feminist--cultures and civilizations and at the same time externalized their own Arab-Islamic tenets and values, which have always been misinterpreted locally and misrepresented globally. Their literature is now embodying not just a new voice, but a new epistemology.