Showing posts with label Deep Ecology. Show all posts
Showing posts with label Deep Ecology. Show all posts

2020/11/29

Thinking Like a Mountain: Towards a Council of All Beings (9781897408001): Seed, John, Macy, Joanna: Books

Amazon.com: Thinking Like a Mountain: Towards a Council of All Beings (9781897408001): Seed, John, Macy, Joanna: Books






Thinking Like a Mountain provides a context for ritual identification with the natural environment, inviting us to begin a process of "community therapy" in defense of Mother Earth. It helps us experience our place in the web of life, rather than on the apex of some human-centred pyramid. An important deep ecology educational tool for both groups and personal reflection.

Thinking Like a Mountain: Towards a Council of All Beings F New Edition Used
by John Seed (Author), Joanna Macy (Author)
4.2 out of 5 stars    17 ratings

Editorial Reviews
Review
This book of readings, meditations, rituals and workshop notes prepared on three continents helps us remember that environmental defense is nothing less than "Self" defense. Including magnificent illustrations of Australia's rainforests, Thinking Like a Mountain provides a context for ritual identification with the natural environment, inviting us to begin a process of "community therapy" in defense of Mother Earth. It helps us experience our place in the web of life, rather than on the apex of some human-centred pyramid. An important deep ecology educational tool for activist, school and religious groups, Thinking Like a Mountain can also be used for personal reflection.

Thinking Like a Mountain has been made available through New Catalyst Books. New Catalyst Books is an imprint of New Society Publishers, aimed at providing readers with access to a wider range of books dealing with sustainability issues by bringing books back into print that have enduring value in the field. For more information on New Catalyst Books click here.

(2007-05-30)
About the Author

John Seed continues to direct the Rainforest Information Centre and raise funds for cutting-edge environmental activists and groups in South America, Asia, Africa and the Pacific. Most years he visits North America or Europe offering workshops and presentations. He has made several new films and collections of environmental music, and been honoured by the Australian government with an OAM-Order of Australia Medal-for services to conservation and the environment. You can email John at johnseed1@ozemail.com.au for information about his forthcoming workshops, or find updated information at www.rainforestinfo.org.au.

Joanna Macy is a scholar, eco-philosopher, teacher and activist from Berkeley, California. She is the author of 8 books including Coming Back to Life and Widening Circles and has also produced a 3-DVD set entitled The Work that Reconnects.

Pat Fleming lives and works on Dartmoor, Devon, UK, where her passions include researching, growing, writing about and advising on medicinal plants. Over many years she has run a range of courses, trainings and events relating to earth-care, including deep ecology events, organic and biodynamic growing, and growing and using plants for medicine. A poet herself, she published Moor Poets-Volume One in 2004, which draws together voices from all over Dartmoor, including from men inside HMP Dartmoor prison, to speak out for the wild in poetry. Contact Pat at pat@wylde.gn.apc.org, or see www.wylde.gn.apc.org.

In 2006 Arne Naess was 94 years old. The Selected Works of Arne Naess (SWAN) is now available as a complete, boxed set. Information about SWAN is available from Springer Publishers (www.springeronline.com). Arne's last publication in English was Life's Philosophy: Reason and Feeling in a Deeper World (University of Georgia Press, 2002).

Product details
Item Weight : 6.4 ounces
Paperback : 128 pages
ISBN-10 : 1897408005
ISBN-13 : 978-1897408001
Publisher : New Catalyst Books; F New Edition Used (March 13, 2007)
Dimensions : 5.51 x 0.31 x 8.5 inches
Language: : English
Best Sellers Rank: #193,351 in Books (See Top 100 in Books)
#109 in Ethics
#109 in Gaia-based Religions
#399 in Ecology (Books)
Customer Reviews: 4.2 out of 5 stars    17 ratings
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M. M. Grady
5.0 out of 5 stars Deep Ecology guide
Reviewed in the United States on July 16, 2017
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THE BEST "manual" for Deep Ecologists for use in ceremony!!
2 people found this helpful
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Happy Doc
5.0 out of 5 stars Nature's Advocate
Reviewed in the United States on October 25, 2012
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This is a classic work pioneering advocacy for the natural world using a group experiential process. Each person becomes an aspect of the natural world and speaks for that living entity in council. How would your feelings and attitudes change if you spoke for the trees?
5 people found this helpful
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dp
5.0 out of 5 stars An inspiring antidote
Reviewed in the United States on January 19, 2014
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This is a wonderful and inspiring book that provided much needed encouragement for both my personal and broader engagement with Global Climate Change.
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Amanda Peck
5.0 out of 5 stars Not apathy, despair
Reviewed in the United States on June 26, 2008
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My "aha!" moment in this short and not at all new book came when John Seed says that the refusal to change everything right now that we all have with the problems the planet faces is not from apathy but despair.

"Experience with group work has shown that this despair, greef and anger can be confronted, experienced and creatively channeled. Far from being crushed by it, new energy, creativity, and empowerment can be released."
11 people found this helpful
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Elliott C. Maynard
5.0 out of 5 stars Echoes of the Ancient Wisdom of the Earth
Reviewed in the United States on August 2, 2004
"Thinking Like a Mountain" is an elegant tapestry of writings, poems, and observations which plumb the depths of Ecological Philosophy. This little book is a labor of love,crafted skillfully, with fascinating illustrations that convey the harmony, complexity, and uniqueness of the Natural World.

the Reoccurring Theme which is centeral to this book is that in order for Humans to be Balanced and Functional, it is necessary that they open themselves and learn to develop an increased sensitivity to the incredible diversity and richness of Nature. Within this context the Human Self, over time, becomes gradually transformed into the "Ecological Self" in an intricately and infinitely bonded universe within which the boundaries between Humans and their Ecological Selves become merged and indistinguishable from each other.

From the different, yet complementary perspectives of the three authors, the reader will come to realize that "whatever befalls the Earth befalls the sons of Earth," and that Man himself does not "weave the Web of Life" but instead exists as a mere "strand" within this interactively intricate web.

This is a simplistic, yet profound, book of "Discovery," where we learn that Gaia is becoming increasingly aware of Herself, and the intricate cycles and interactions of her countless Life-Forms within the Global Biosphere. For anyone who loves Nature, and wishes to better comprehend the philosophical interactions between Humans and Natural World, this book will prove to be a rich resource for both Mind and Spirit. Elliott Maynard, Arcos Cielos Research Center.
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LA4321
5.0 out of 5 stars Highly recommended.
Reviewed in the United States on May 2, 2017
I was gifted this book as a teenager nearly 20 years ago. It transformed my philosophical outlook and paved way to my adulthood, educational path, and ultimately career path. At risk of sounding cliche, it was a book that changed my life. I don't know if it would have been as transformative if I had read it at a different stage in life; however, I would still recommend the book. It's a quick and meditative read.
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Dmitry Poletayev
5.0 out of 5 stars We are the rocks dancing
Reviewed in the United States on December 6, 2007
The book is a collection of unique essays, essays with a single aim in mind - to spark a radical expansion of human consciousness. With a lofty goal as this, how does it fair? How deep is deep ecology? How vital is it, given the current massive environmental decline? Should we be concerned with the earth? These are some of the questions that will be tackled in this volume. To begin with, let us look into the text itself. Midway into the text, the reader is intentionally awed by an imposition of a radically different view of himself: "What are you? What am I? Intersecting cycles of water, earth, air and fire, that's what I am, that's what you are" (John Seed 1988, 41). The best way to characterize the text in a couple of words is - meditations on the earth. However, saying these words invariably undercuts the intricacy of exquisite poetic alliterations, metaphoric presence and a penetrating gaze, that the authors invoke on each page. Their work began in Australia, as a small grass-roots circle that held environmental rituals. They traveled, published, inspired, protested, performed, they traveled again. A journey of commitment to something beyond individual goals, their personal stories and essays seem more unified than a story of one man's life. The resulting book is filled with a sense of unceasing directed education, education that transcends classrooms and all conversation - powerful, meaningful words, cerebrally integral to the human being, penetrate the reader, and it is impossible to remain indifferent to the message.
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Gaia
5.0 out of 5 stars Experiential learning
Reviewed in the United States on August 23, 2018
I did a workshop once years ago. This is a great book.
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gertrude
5.0 out of 5 stars inspiring
Reviewed in the United Kingdom on January 6, 2013
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this book helps me to reconnect with myself, other living beings, and the earth. it includes beautiful poems and exercises.
5 people found this helpful
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julian ortleb
5.0 out of 5 stars A nice introduction to an extremely important topic
Reviewed in Germany on November 17, 2014
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Behind the abundant dry term “deep ecology” lies the only conclusive holistic approach to conceive ourselves as individuals, as species and in our involvement in this world. This booklet would not necessarily be my recommendation for the “theoretical-academic” introduction to the topic - for this I recommend “The Deep Ecology Movement: An Introductory Anthology”, which bundles many basic texts - but “Thinking Like a Mountain” impresses with a narrower but very coherent and all the more versatile compilation, which also includes poetic texts, and thus perhaps also enables a smoother entry. I find

particularly valuable that the guide for Joanna Macy's “Council for all Beings” is included here, a great workshop concept, with which we can re-expose our inner attachment to natural creation as part of a group work, which in most of us can be found through the hostile mechanisms of our materialistic consumer society.
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Thinking Like a Mountain: Towards a Council of All Beings
by John Seed, Joanna Macy, Pat Fleming, Arne Næss
 4.08  ·   Rating details ·  118 ratings  ·  18 reviews
Thinking Like a Mountain provides a context for ritual identification with the natural environment, inviting us to begin a process of "community therapy" in defense of Mother Earth. It helps us experience our place in the web of life, rather than on the apex of some human-centred pyramid. An important deep ecology educational tool for both groups and personal reflection.
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Paperback, 128 pages
Published March 13th 2007 by New Catalyst Books (first published 1988)
Original TitleThinking Like a Mountain: Towards a Council of All Beings
ISBN1897408005 (ISBN13: 9781897408001)
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Michelle
Dec 25, 2019Michelle rated it liked it
This book is a collection of essays and poems aimed at a sort of newly created ritual called a "Council of all beings", as part of Joanna Macy's process that goes by the name "the work that reconnects". It's a noble goal, I think - to help us humans become more vibrantly aware of our connection to the Land, to all beings, both animate and inanimate. And some of the writings in the book are quite beautiful.

My issue with this book - and with the other things I've read about the work that reconnects - is that all the writings I've seen dwell deeply and almost exclusively in the pain of our loss, in our terror at the ongoing destruction of our world. And these are important fears, important sorrows, ones we need to acknowledge and, somehow, try to process so we can function. But no solutions are offered. No joy is shared. There's nothing here - nothing - to give us the kind of audacious hope required to get up, day after day, and TRY. All I feel from it is an intense hurt and fear of what is happening to the planet - and I'm well aware of that every day on my own. What we need, now, is ideas of new ways to act, new ways to operate in the world. Maybe these things are offered at the conferences and events that are lead by this group, but I don't find them in any of my readings from them.

Still, it's a good thing to try to cultivate empathy for the non-human world in humans, and there are some lovely pieces in this little collection. (less)
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Philippa
Feb 20, 2012Philippa rated it really liked it  ·  review of another edition
A poetic evocation of all creatures of the earth. Through prose and poetry, the 10 or so writers invite us to connect deeply with the earth and with all life, in order to restore the imbalance that we humans have created in the world.
The Council of All Beings (of the subtitle) is something I first heard of when reading Starhawk (The Fifth Sacred Thing, I think), and it sounds like a very powerful ritual.
After reading this you can never think of yourself as separate from nature. It shows how anthropocentric we have become, to our detriment, and shows new ways of relating to other beings and the earth herself. (less)
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linda
Jan 11, 2009linda rated it it was amazing
WoW - I love this book!
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CTEP
Jun 17, 2020CTEP added it
Shelves: 2010-11
Thinking like a Mountain towards a Council of all Beings by John Seed, ,Joanna Macy, Pat Fleming and Arne Naess This is a collection of essays, meditations, poetry and guidelines for group workshops called “A Council of all Beings”. The name “Thinking like a Mountain” is taken from a chapter in “A Sand County Almanac” written by Aldo Leopold (Forester and Ecologist) back in 1948. He wrote that unless we as humans can identify with the eco-system and “think like a mountain” disaster is inevitable. John Seed writes about his experience when he first became aware of his feelings about his connection to the earth. Feelings as he puts it, that we all have and the necessity that we all have to tap into this consciousness (knowing) in order to stop the destruction of the earth. He ponders and questions how to bring forth these realizations in order to awaken us to actively fight and defend life on earth. Joanna Macy is an activist in movements for peace and justice. She addresses the issue of despair and empowerment in her workshops. From discussions, emerged the “Council of all Beings” a form of group work which as she puts it prepares and allows people to hear “within themselves” the sounds of “the earth crying”. “It is a form which permits people to experience consciously both the pain and the power of their interconnectedness with all life”. The Council of all beings refers to a set of group processes and practices of which ritual enactment is a part. The work of the Council of all Beings is about confronting the despair and numbness and apathy that we feel, and to integrate, and to creatively channel it, and which empowers us to action on peace and or environmental issues. The other root of the Council of all Beings is the philosophy about nature called “Deep Ecology”. Deep Ecology questions the fundamental premises and values of contemporary civilization.. Pat Fleming runs trainings and events relating to “Earth Care “including deep ecology events, organic and biodynamic growing, and growing and using plants for medicine . Arne Naess, coined the term “Deep Ecology” in 1972 to express the ideas that “nature has intrinsic value, value apart from its usefulness to human beings”, in other words deeply felt spiritual connections to the earths living systems, and ethical obligations to protect them. I consider this book to be a little gem. It is usefull and inspirational . It is a book that I would pass down to my children. It is a book that makes the case and helps to remind me of my spiritual connection to mother earth, and interconnectedness to all life. I have had the opportunity to participate in a “Council of all Beings” workshop. The experience deepened my awareness, and belief in the idea that we are all one really, .and that we need to work together for peace. I do not know how this connects directly to the work that I do at Casa, except perhaps in an indirect way. When I become aware of my interconnectedness to the earth I also become aware of the larger community , of a larger self, and I realize that the only way that I can make a difference in the world is by taking direct action. I am taking direct action when I educate, teach and make available resources and information that empower community, and this can only help the cause for peace and justice (less)
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Gus Johnson
Nov 13, 2019Gus Johnson rated it it was amazing
John Seed helped save our NSW Australia Northern Rivers rainforests from Cedar cutting and clearing; rare and exceptional ecosystems now with World Heritage protection. John explored how and why our culture is so destructive, how did we lose our way that we can authorise, vote for and participate in such irresponsible and emotionless destruction of unique precious ecosystems and diverse life. John's research led him to meet, learn from and collaborate with fellow thinkers and conservationists including Professor Arne Naess, Joanna Macy and Pat Fleming. In so doing they discovered that our violence indifference and destructiveness in part derives from a disconnection from the natural world from where we evolved. Where once we needed to value and protect our environment in order to survive, our security now lies in our technology and economy, aspects totally dependant on a healthy planet. That collaboration and insight led them to produce this book.

Observing indigenous rituals and lore, the authors developed lessons, practices and exercises that help individuals and groups to reconnect to country, nature, even God if you interpret meaning, purpose and life that way. I commend this book to any who wish to better themselves, grow in wisdom, joy and compassion and protect this precious vulnerable and much endangered living world we share. (less)
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Kris
Feb 16, 2020Kris added it  ·  review of another edition
Při čtení jsem si připomněla, proč jsem si knihu před 10 lety pořídila - hledala jsem spojení s přírodou. Měla jsem zrovna deprese. Tahle kniha mi pomohla. Přestala jsem vnímat smrt jako něco konečné a něco, čemu musím běžet naproti, nebo se toho bát. Začala jsem vnímat svět okolo jako různé projevy Země a lidi jako jinou formu projevu vesmíru (materialisticky), a tak i já jsem jen kus vydělený z přírody, prozatím, než zemřu. Tahle myšlenka mě uklidňovala, a doteď mi pomáhá, a tahle kniha ji umocnila, nebo možná mě k ní přivedla. A jednou za čas je příjemné ji zase vytáhnout. (less)
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Dan Power
May 17, 2020Dan Power rated it liked it
This is a real mixed bag - part meditation, part eco theory, part poetry and part biography, all from a bunch of different writers.... there are some parts which are v inspiring and beautiful, and other parts which are a bit dull or even a bit egotistical (which really jars with a lot of the book's transcendental pre-post/humanist vibee), and the book not knowing exactly what it's trying to be is sometimes exciting and sometimes a bit tiring. Some very good and some not very good, but overall an interesting read! (less)
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Diana
Jun 17, 2018Diana rated it it was amazing
In this age of pipelines and hopelessness, this is a book worth rereading, especially if you need to experience, and then get past, your grief.

Expect an emotional meltdown, and expect a broadened perspective that takes in past and future generations and our evolution as biological creatures.

My hope is that people everywhere will hold Council of All Beings sessions to reignite their commitment to creating the just and green future we want.
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Michelle Keiser
Apr 23, 2019Michelle Keiser rated it it was amazing
Deeply moving, touching a subject that is incredibly important to humankind. There is a deep need to rekindle our connection with the earth on a level that goes beyond intellect. I recommend this book to every human being.
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Joseph Carrabis
Aug 01, 2017Joseph Carrabis rated it it was amazing
I first read this book as part of my anthropology studies and promised myself I'd read it again (kept it on an easy to reach bookshelf). Although it's a typical western cultural paradigm questing for more, it's still an entertaining read from the time when neo-shamanism and neo-paganism thrived.
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Dani Scott
Jul 11, 2019Dani Scott added it
Beautiful. Poignant. Relevant, fortunately and not, still.
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Naomi
Sep 05, 2011Naomi rated it liked it
Shelves: 2011
Not what I expected, but a useful, insightful book nonetheless. Should one plan to conduct such a retreat, however, this would be a five-star book. I had just hoped for more ecological essays, especially less familiar ones.
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Joshua
Jun 20, 2009Joshua added it
Shelves: hippie, summer09
"Threat of extinction is the potter's hand that molds all forms of life."--p.38

I thought I would enjoy this book more, but it sort of fell flat. I really can't see myself responding to the type of ritual development that this book proposes.
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Brian
Jul 16, 2014Brian rated it it was ok
Some of the pieces in this collection were thought-provoking. Some of them, especially the ritualistic, may not be everyone's cup of tea.
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Sasha
Sep 04, 2008Sasha rated it did not like it
Naess' essay is very good.
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Mark
Aug 14, 2014Mark rated it liked it
Meant as a guide to leading a Council of All Beings, this book was useful to me as a way to imagine one, to understand a bit more about the idea.
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Rissa
Feb 13, 2008Rissa rated it it was amazing
Amazing!
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Eden
Jun 16, 2012Eden rated it did not like it  ·  review of another edition
Shelves: reviewed
I thought this book sounded really interesting and my type of book. But I really couldn't get into it and didn't really enjoy it.
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Arne Naess - video dailymotion

Arne Naess - video dailymotion: Portrait of the Norwegian philosopher Arne Naess and the Deep Ecology Movement. Made in 1997 by Rerun Productions, The Netherlands. Shot on location in Naess's hut Tvergastein on the Hardangervidda mountain plateau, and in Berkeley, USA. With Bill Devall, Vandana Shiva, George Sessions, Helena Norberg-Hodge, and Harold Glasser.

https://www.dailymotion.com/video/x8meah

2020/11/24

Ecofeminism - Wikipedia

Ecofeminism - Wikipedia

Ecofeminism
From Wikipedia, the free encyclopedia


Ecofeminism is a branch of feminism that sees environmentalism, and the relationship between women and the earth, as foundational to its analysis and practice. Ecofeminist thinkers draw on the concept of gender to analyse the relationships between humans and the natural world.[1] The term was coined by the French writer Françoise d'Eaubonne in her book Le Féminisme ou la Mort (1974).[2][3] Ecofeminist theory asserts a feminist perspective of Green politics that calls for an egalitarian, collaborative society in which there is no one dominant group.[4] Today, there are several branches of ecofeminism, with varying approaches and analyses, including liberal ecofeminism, spiritual/cultural ecofeminism, and social/socialist ecofeminism (or materialist ecofeminism).[4] Interpretations of ecofeminism and how it might be applied to social thought include ecofeminist art, social justice and political philosophy, religion, contemporary feminism, and poetry.

Ecofeminist analysis explores the connections between women and nature in culture, religion, literature and iconography, and addresses the parallels between the oppression of nature and the oppression of women. These parallels include but are not limited to seeing women and nature as property, seeing men as the curators of culture and women as the curators of nature, and how men dominate women and humans dominate nature. Ecofeminism emphasizes that both women and nature must be respected.[5]

Though the scope of ecofeminist analysis is broad and dynamic,[6] American author and ecofeminist Charlene Spretnak has offered one way of categorizing ecofeminist work: 1) through the study of political theory as well as history; 2) through the belief and study of nature-based religions; 3) through environmentalism.[7]


Contents
1Overview
2Gendering Nature
3Concepts
3.1Modern Science and Ecofeminism
3.2Vegetarian Ecofeminism
3.3Materialist Ecofeminism
3.4Spiritual Ecofeminism/Cultural Ecofeminism
4Environmental movements
4.1Movements of the 1970s and 80s
5Major critiques
6Theorists
7See also
8References
9Further reading
9.1Key works
9.2Anthologies
9.3Journal articles
9.4Fiction
10Poetry
11External links
Overview[edit]

In the 1993 essay entitled "Ecofeminism: Toward Global Justice and Planetary Health" authors Greta Gaard and Lori Gruen outline what they call the "ecofeminist framework". The essay provides a wealth of data and statistics in addition to outlining the theoretical aspects of the ecofeminist critique. The framework described is intended to establish ways of viewing and understanding our current global situations so that we can better understand how we arrived at this point and what may be done to ameliorate the ills.

Gaard and Gruen argue that there are four sides to this framework:
The mechanistic materialist model of the universe that resulted from the scientific revolution and the subsequent reduction of all things into mere resources to be optimized, dead inert matter to be used.
The rise of patriarchal religions and their establishment of gender hierarchies along with their denial of immanent divinity.
Self and other dualisms and the inherent power and domination ethic it entails.
Capitalism and its claimed intrinsic need for the exploitation, destruction and instrumentalization of animals, earth and people for the sole purpose of creating wealth.

They hold that these four factors have brought us to what ecofeminists see as a "separation between nature and culture" that is for them the root source of our planetary ills.[8]

Françoise d'Eaubonne.

Ecofeminism developed out of anarcha-feminist concerns with abolishing all forms of domination, while focusing on the oppressive nature of humanity's relationship to the natural world.[9] According to Françoise d'Eaubonne in her book Le Féminisme ou la Mort (1974), ecofeminism relates the oppression and domination of all marginalized groups (women, people of color, children, the poor) to the oppression and domination of nature (animals, land, water, air, etc.). In the book, the author argues that oppression, domination, exploitation, and colonization from the Western patriarchal society has directly caused irreversible environmental damage.[10] Françoise d'Eaubonne was an activist and organizer, and her writing encouraged the eradication of all social injustice, not just injustice against women and the environment.[10]

This tradition includes a number of influential texts including: Women and Nature (Susan Griffin 1978), The Death of Nature (Carolyn Merchant 1980) and Gyn/Ecology (Mary Daly 1978). These texts helped to propel the association between domination by man on women and the domination of culture on nature. From these texts feminist activism of the 1980s linked ideas of ecology and the environment. Movements such as the National Toxics Campaign, Mothers of East Los Angeles (MELA), and Native Americans for a Clean Environment (NACE) were led by women devoted to issues of human health and environmental justice.[11] Writings in this circle discussed ecofeminism drawing from Green Party politics, peace movements, and direct action movements.[12]

Modern ecofeminism, or feminist eco-criticism, eschews such essentialism and instead focuses more on intersectional questions, such as how the nature-culture split enables the oppression of female and nonhuman bodies. It is also an activist and academic movement that sees critical connections between the exploitation of nature and the domination over women both caused by men.[citation needed]
Gendering Nature[edit]

Petra Kelly

Ecofeminist theory asserts that capitalism reflects only paternalistic and patriarchal values. This notion implies that the effects of capitalism have not benefited women and has led to a harmful split between nature and culture.[13] In the 1970s, early ecofeminists discussed that the split can only be healed by the feminine instinct for nurture and holistic knowledge of nature's processes.

Since then, several ecofeminist scholars have made the distinction that it is not because women are female or "feminine" that they relate to nature, but because of their similar states of oppression by the same male-dominant forces. The marginalization is evident in the gendered language used to describe nature, such as "Mother Earth" or "Mother Nature", and the animalized language used to describe women. Some discourses link women specifically to the environment because of their traditional social role as a nurturer and caregiver.[14] Ecofeminists following in this line of thought believe that these connections are illustrated through the coherence of socially-labeled values associated with 'femininity' such as nurturing, which are present both among women and in nature.

Alternatively, ecofeminist and activist Vandana Shiva wrote that women have a special connection to the environment through their daily interactions and that this connection has been underestimated. According to Shiva, women in subsistence economies who produce "wealth in partnership with nature, have been experts in their own right of holistic and ecological knowledge of nature's processes". She makes the point that "these alternative modes of knowing, which are oriented to the social benefits and sustenance needs are not recognized by the capitalist reductionist paradigm, because it fails to perceive the interconnectedness of nature, or the connection of women's lives, work and knowledge with the creation of wealth (23)".[15] Shiva blames this failure on the Western patriarchal perceptions of development and progress. According to Shiva, patriarchy has labeled women, nature, and other groups not growing the economy as "unproductive".[16]

Concepts[edit]
Modern Science and Ecofeminism[edit]

In Ecofeminism (1993) authors Vandana Shiva and Maria Mies ponder modern science and its acceptance as a universal and value-free system. They view the dominant stream of modern science not as objective science but as a projection of Western men's values.[17] The privilege of determining what is considered scientific knowledge and its usage has been controlled by men, and for the most part of history restricted to men. Bondi and Miles list examples including the medicalization of childbirth and the industrialization of plant reproduction.[17]

Bondi argues that the medicalization of childbirth has marginalized midwife knowledge and changed the natural process of childbirth into a procedure dependent on specialized technologies and appropriated expertise.[17] A common claim within ecofeminist literature is that patriarchal structures justify their dominance through binary opposition, these include but are not limited to: heaven/earth, mind/body, male/female, human/animal, spirit/matter, culture/nature and white/non-white. Oppression, according to them, is reinforced by assuming truth in these binaries, which factuality they challenge, and instilling them as 'marvelous to behold' through what they consider to be religious and scientific constructs.[18]
Vegetarian Ecofeminism[edit]

The application of ecofeminism to animal rights has established vegetarian ecofeminism, which asserts that "omitting the oppression of animals from feminist and ecofeminist analyses […] is inconsistent with the activist and philosophical foundations of both feminism (as a "movement to end all forms of oppression") and ecofeminism."[19] It puts into practice "the personal is political," as many ecofeminists believe that "meat-eating is a form of patriarchal domination…that suggests a link between male violence and a meat-based diet."[19] During a 1995 interview with On the Issues, Carol J. Adams stated, "Manhood is constructed in our culture in part by access to meat-eating and control of other bodies, whether it's women or animals".[20] According to Adams, "We cannot work for justice and challenge the oppression of nature without understanding that the most frequent way we interact with nature is by eating animals".[20] Vegetarian ecofeminism combines sympathy with the analysis of culture and politics to refine a system of ethics and action.[19]
Materialist Ecofeminism[edit]

Ecofeminism as materialist is another common dimension of ecofeminism. A materialist view connects some institutions such as labor, power, and property as the source of domination over women and nature. There are connections made between these subjects because of the values of production and reproduction.[21] This dimension of ecofeminism may also be referred to as "social feminism," "socialist ecofeminism," or "Marxist ecofeminism." According to Carolyn Merchant, "Social ecofeminism advocates the liberation of women through overturning economic and social hierarchies that turn all aspects of life into a market society that today even invades the womb".[4] Ecofeminism in this sense seeks to eliminate social hierarchies which favor the production of commodities (dominated by men) over biological and social reproduction.
Spiritual Ecofeminism/Cultural Ecofeminism[edit]

Spiritual ecofeminism is another branch of ecofeminism, and it is popular among ecofeminist authors such as Starhawk, Riane Eisler, and Carol J. Adams. Starhawk calls this an earth-based spirituality, which recognizes that the Earth is alive, and that we are an interconnected community.[22] Spiritual ecofeminism is not linked to one specific religion, but is centered around values of caring, compassion, and non-violence.[23] Often, ecofeminists refer to more ancient traditions, such as the worship of Gaia, the Goddess of nature and spirituality (also known as Mother Earth).[23] Wicca and Paganism are particularly influential to spiritual ecofeminism. Most Wicca covens demonstrate a deep respect for nature, a feminine outlook, and an aim to establish strong community values.[24]

In her book Radical Ecology, Carolyn Merchant refers to spiritual ecofeminism as "cultural ecofeminism." According to Merchant, cultural ecofeminism, "celebrates the relationship between women and nature through the revival of ancient rituals centered on goddess worship, the moon, animals, and the female reproductive system."[4] In this sense, cultural ecofeminists tend to value intuition, an ethic of caring, and human-nature interrelationships.[4]
Environmental movements[edit]

Susan A. Mann, an eco-feminist and professor of sociological and feminist theory, considers the roles women played in these activisms to be the starter for ecofeminism in later centuries. Mann associates the beginning of ecofeminism not with feminists but with women of different race and class backgrounds who made connections among gender, race, class and environmental issues. This ideal is upheld through the notion that in activist and theory circles marginalized groups must be included in the discussion. In early environmental and women's movements, issues of varying races and classes were often separated.[25]

Beginning in the late 20th century, women worked in efforts to protect wildlife, food, air and water.[26] These efforts depended largely on new developments in the environmental movement from influential writers, such as Henry David Thoreau, Aldo Leopold, John Muir, and Rachel Carson.[27][28] Fundamental examples of women's efforts in the 20th century are the books Silent Spring by Rachel Carson and Refuge by Terry Tempest Williams.

Ecofeminist author Karren Warren lists Aldo Leopold's essay "Land Ethic" (1949) as a fundamental work to the ecofeminist conception, as Leopold was the first to pen an ethic for the land which understands all non-human parts of that community (animals, plants, land, air, water) as equal to and in a relationship with humans. This inclusive understanding of the environment launched the modern preservation movement and illustrated how issues can be viewed through a framework of caring.[10]

Women have participated in environmental movements, specifically preservation and conservation beginning in the late nineteenth century and continuing into the early twentieth century.[29]
Movements of the 1970s and 80s[edit]

In India, in state of Uttarakhand in 1973, women took part in the Chipko movement to protect forests from deforestation. Non-violent protest tactics were used to occupy trees so that loggers could not cut them down.[10]

Wangari Maathai

In Kenya in 1977, the Green Belt Movement was initiated by environmental and political activist Professor Wangari Maathai. It is rural tree planting program led by women, which Maathai designed to help prevent desertification in the area. The program created a 'green belt' of at least 1,000 trees around villages, and gave participants the ability to take charge in their communities. In later years, the Green Belt Movement was an advocate for informing and empowering citizens through seminars for civic and environmental education, as well as holding national leaders accountable for their actions and instilling agency in citizens.[30] The work of the Greenbelt Movement continues today.

In 1978 in New York, mother and environmentalist Lois Gibbs led her community in protest after discovering that their entire neighborhood, Love Canal, was built on top of a toxic dump site. The toxins in the ground were causing illness among children and reproductive issues among women, as well as birth defects in babies born to pregnant women exposed to the toxins. The Love Canal movement eventually led to the evacuation and relocation of nearly 800 families by the federal government.[31]

In 1980 and 1981, women organized a peaceful protest at the Pentagon. Women stood, hand in hand, demanding equal rights (including social, economic, and reproductive rights) as well as an end to militaristic actions taken by the government and exploitation of the community (people and the environment). This movement is known as the Women's Pentagon Actions.[12]

In 1985, the Akwesasne Mother's Milk Project was launched by Katsi Cook. This study was funded by the government, and investigated how the higher level of contaminants in water near the Mohawk reservation impacted babies. It revealed that through breast milk, Mohawk children were being exposed to 200% more toxins than children not on the reservation. Toxins contaminate water all over the world, but to due environmental racism, certain subversive groups are exposed to a much higher amount.[32]

The Greening of Harlem Coalition is another example of an ecofeminist movement. In 1989, Bernadette Cozart founded the coalition, which is responsible for many urban gardens around Harlem. Cozart's goal is to turn vacant lots into community gardens.[33] This is economically beneficial, and also provides a way for very urban communities to be in touch with nature and each other. The majority of people interested in this project (as noted in 1990) were women. Through these gardens, they were able to participate in and become leaders of their communities. Urban greening exists in other places as well. Beginning in 1994, a group of African-American women in Detroit have developed city gardens, and call themselves the Gardening Angels. Similar garden movements have occurred globally.[34]

The development of vegetarian ecofeminism can be traced to the mid-80s and 90s, where it first appeared in writing. However, the roots of a vegetarian ecofeminist view can be traced back further by looking at sympathy for non-humans and counterculture movements of the 1960s and 1970s.[19] At the culmination of the decade ecofeminism had spread to both coasts and articulated an intersectional analysis of women and the environment. Eventually, challenging ideas of environmental classism and racism, resisting toxic dumping and other threats to the impoverished.[35]

Vandana Shiva
Major critiques[edit]

In the 1980s and 1990s ecofeminism began to meet a lot of criticism from anti-essentialist feminism, which heavily critiqued what they viewed as essentialism. The essentialist view saw ecofeminism as reinforcing and growing patriarchal dominance and norms.[21] Through analysis done by post structural and third wave feminists it was argued that ecofeminism equated women with nature. This dichotomy is dangerous because it groups all women into one category and enforces the very societal norms that feminism is trying to break.

The major criticism of ecofeminism is that it is essentialist.[36] The ascribed essentialism appears in two main areas:
Ecofeminism demonstrates an adherence to the strict dichotomy, among others, between men and women. Some ecofeminist critiques note that the dichotomy between women and men and nature and culture creates a dualism that is too stringent and focused on the differences of women and men. In this sense, ecofeminism too strongly correlates the social status of women with the social status of nature, rather than the non-essentialist view that women along with nature both have masculine and feminine qualities, and that just like feminine qualities have often been seen as less worthy, nature is also seen as having lesser value than culture.[37]
Ecofeminism asserts a divergent view regarding participation in existing social structures. As opposed to radical and liberation-based feminist movements, mainstream feminism is tightly bound with hegemonic social status strives to promote equality within the existing social and political structure,[38] such as making it possible for women to occupy positions of power in business, industry and politics, using direct involvement as the main tactic for achieving pay equity and influence. In contrast, many ecofeminists oppose active engagement in these areas, as these are the very structures that the movement intends to dismantle.[37]

Out of this critique rose the anti-essentialist argument. Ecofeminist and author Noel Sturgeon says in an interview that what anti-essentialists are critiquing is a strategy used to mobilize large and diverse groups of both theorists and activists.[39] Additionally, ecofeminist and author Charlene Spretnak, modern ecofeminism is concerned about a variety of issues, including reproductive technology, equal pay and equal rights, taxis poisoning, Third World development, and more.[7]

Ecofeminism as it propelled into the 21st century became aware of the criticisms, and in response ecofeminists with a materialist lens began doing research and renaming the topic, i.e. queer ecologies, global feminist environmental justice, and gender and the environment.[35]

Social ecologist and feminist Janet Biehl has criticized ecofeminism for focusing too much on a mystical connection between women and nature and not enough on the actual conditions of women.[40] She has also stated that rather than being a forward-moving theory, ecofeminism is an anti-progressive movement for women.[40]

Rosemary Radford Ruether also critiqued this focus on mysticism over work that focuses on helping women, but argues that spirituality and activism can be combined effectively in ecofeminism.[41]

A. E. Kings has criticized ecofeminism for limiting itself to focusing only on gender and the environment, and neglecting to take an intersectional approach. Kings says that ecofeminists claim to be intersectional, however have fallen short on their commitment until recently.[42]

Feminist thought surrounding ecofeminism grew in some areas as it was criticized; vegetarian ecofeminism contributed intersectional analysis; and ecofeminisms that analyzed animal rights, labor rights and activisms as they could draw lines among oppressed groups. To some, the inclusion of non-human animals also came to be viewed as essentialist.
Theorists[edit]
Judi Bari – Bari was a principal organizer of the Earth First! movement and experienced hostility due to her womanhood.
Françoise d'Eaubonne – Called upon women to lead an ecological revolution in order to save the planet. This entailed revolutionizing gender relations and human relations with the natural world.[2]
Greta Gaard – Greta Gaard is an American ecofeminist scholar and activist. Her major contributions to the field connect ideas of queer theory, vegetarianism, and animal liberation. Her major theories include ecocriticism which works to include literary criticism and composition to inform ecofeminism and other feminist theories to address wider range of social issues within ecofeminism. She is an ecological activist and leader in the U.S. Green Party, and the Green Movement.[43]
Sallie McFague – A prominent ecofeminist theologian, McFague uses the metaphor of God's body to represent the universe at large. This metaphor values inclusive, mutualistic and interdependent relations amongst all things.[44]
Carolyn Merchant – Historian of science who taught at Berkeley for many years. Her book The Death of Nature: Women, Ecology and the Scientific Revolution is a classic ecofeminist text.
Mary Mellor – UK sociologist who moved to ecofeminist ideas from an interest in cooperatives. Her books Breaking the Boundaries and Feminism and Ecology are grounded in a materialist analysis.
Maria Mies – Mies is a German social critic who has been involved in feminist work throughout Europe and India. She works particularly on the intersections of patriarchy, poverty, and the environment on a local and global scale.[41]
Val Plumwood – Val Plumwood, formerly Val Routley, was an Australian ecofeminist intellectual and activist, who was prominent in the development of radical ecosophy from the early 1970s through the remainder of the 20th century. In her works "Feminism and the Mastery of Nature" she describes the relationship of mankind and the environment relating to an eco-feminist ideology.[45]
Alicia Puleo – The author of several books and articles on ecofeminism and gender inequality, Alicia Puleo has been characterized as "arguably Spain's most prominent explicator-philosopher of the worldwide movement or theoretical orientation known as ecofeminism."[46]
Rosemary Radford Ruether – Has written 36 books and over 600 articles exploring the intersections of feminism, theology, and creation care.[47]
Ariel Salleh – Australian ecofeminist with a global perspective; a founding editor of the journal Capitalism Nature Socialism; author of two books and some 200 articles examining links with deep and social ecology, green politics and eco-socialism.
Vandana Shiva – Shiva is a Philosopher, author, activist, and feminist from India.[48] She was a participant in the Chipko movement of the 1970s, which used non-violent activism to protest and prevent deforestation in the Garhwal Himalayas of Uttarakhand, India then in Uttar Pradesh.
Charlene Spretnak – Spretnak is an American writer largely known for her writing on ecology, politics and spirituality. Through these writings Spretnak has become a prominent ecofeminist. She has written many books which discuss ecological issues in terms of effects with social criticisms, including feminism. Spretnak works had a major influence in the development of the Green Party. She has also won awards based on her visions on ecology and social issues as well as feminist thinking.[49]
Starhawk – An American writer and activist Starhawk is known for her work in spiritualism and ecofeminism. She advocates for social justice in issues surrounding nature and spirit. These social justice issues fall under the scope of feminism and ecofeminism. She believes in fighting oppression through intersectionality and the importance of spirituality, eco consciousness and sexual and gender liberation.[50]
Vanessa Lemgruber – Lemgruber is a Lawyer, brazilian writer,[51] activist, and ecofeminist[52] from Brazil. She defendes[53] the Rio Doce river in Brazil and advocates for water quality and zero waste movments.[54]
Douglas Vakoch – An American ecocritic whose edited volumes include Ecofeminism and Rhetoric: Critical Perspectives on Sex, Technology, and Discourse (2011),[55] Feminist Ecocriticism: Environment, Women, and Literature (2012),[56] and (with Sam Mickey) Ecofeminism in Dialogue (2018),[57] Literature and Ecofeminism: Intersectional and International Voices (2018),[58] and Women and Nature?: Beyond Dualism in Gender, Body, and Environment (2018).[59]
Karen Warren – Warren received her B.A. in philosophy from the University of Minnesota (1970) and her Ph.D. from the University of Massachusetts-Amherst in 1978. Before her long tenure at Macalester College, which began in 1985, Warren was Professor of Philosophy at St. Olaf College in the early 1980s. Warren was the Ecofeminist-Scholar-in-Residence at Murdoch University in Australia.[1] In 2003, she served as an Oxford University Round Table Scholar and as Women's Chair in Humanistic Studies at Marquette University in 2004. She has spoken widely on environmental issues, feminism, critical thinking skills and peace studies in many international locations including Buenos Aires, Gothenburg, Helsinki, Oslo, Manitoba, Melbourne, Moscow, Perth, the U.N. Earth Summit in Rio de Janeiro (1992), and San Jose.
Laura Wright — Wright proposed Vegan Studies as an academic discipline.
See also[edit]

Chipko movement
Cottagecore
Deep ecology
Deep Green Resistance
Ecofeminist art
Green syndicalism
Intersectionality
List of ecofeminist authors
Queer ecology
Romanticism
Social ecology
Vegan studies
Vegetarian ecofeminism
Women and the environment through history
Climate change and gender



References[edit]

^ Jump up to:a b MacGregor, Sherilyn (2006). Beyond mothering earth: ecological citizenship and the politics of care. Vancouver: UBC Press. p. 286. ISBN 978-0-7748-1201-6.
^ Jump up to:a b (Merchant, Carolyn. "Chapter 8." In Radical ecology: the search for a livable world. New York: Routledge, 1992. 184)
^ Warren, Karen (September 2002). "Karen Warren's Ecofeminism". Ethics & the Environment. 7 (2): 12–26. doi:10.2979/ETE.2002.7.2.12.
^ Jump up to:a b c d e Merchant, Carolyn (2005). "Ecofeminism". Radical Ecology. Routledge. pp. 193–221.
^ Adams, Carol (2007). Ecofeminism and the Sacred. Continuum. pp. 1–8.
^ "Ecofeminist Movements" (PDF).
^ Jump up to:a b Spretnak, Charlene. "Ecofeminism: Our Roots and Flowering." Reweaving the World: The Emergence of Feminism, edited by Irene Diamond and Gloria Ornstein, Sierra Club Books, 1990, pp. 3-14.
^ Gaard, Greta and, Gruen, Lori (1993). "Ecofeminism: Toward Global Justice and Planetary Health". Society and Nature. 2: 1–35.
^ Tuana, Nancy; Tong, Rosemarie, eds. (2018). "Anarcha Feminist and Ecological Feminist Perspectives". Feminism And Philosophy: Essential Readings In Theory, Reinterpretation, And Application. Routledge. pp. 327–9. ISBN 0-8133-2212-X.
^ Jump up to:a b c d Warren, Karen J. (2000). Ecofeminist Philosophy: A Western Perspective on What It Is and Why It Matters. Lanham, Maryland: Roman & Littlefield Publishers, Inc. ISBN 9780847692996.
^ Merchant, Carolyn (2005). Radical Ecology. Routledge. pp. 169–173.
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^ Oksala, Johanna (Spring 2018). "Feminism, Capitalism, and Ecology". Hypatia. 33 (2): 216–234. doi:10.1111/hypa.12395.
^ Stoddart, Mark; Tindall, D. B. (2011). "Ecofeminism, Hegemonic Masculinity, And Environmental Movement Participation In British Columbia, Canada, 1998-2007: "Women Always Clean Up The Mess"". Sociological Spectrum. 31 (3): 342–368. doi:10.1080/02732173.2011.557065.
^ Shiva, Vandana (1988). Staying alive: women, ecology and development. London: Zed Books. ISBN 978-0-86232-823-8.
^ Shiva, Vandana. "Development as a New Project of Western Patriarchy." Reweaving the World: The Emergence of Feminism, edited by Irene Diamond and Gloria Ornstein, Sierra Club Books, 1990, pp. 189-200.
^ Jump up to:a b c (Mies, Maria, and Vandana Shiva. Ecofeminism. Halifax, N.S. : Fernwood Publications; 1993. 24.)
^ Laura Hobgood-Oster. "Ecofeminism: Historic and International Evolution" (PDF). Retrieved March 17, 2012.
^ Jump up to:a b c d Gaard, Greta Claire (2002). "Vegetarian ecofeminism: A review essay". Frontiers: A Journal of Women Studies. 23 (2): 117–146. doi:10.1353/fro.2003.0006.
^ Jump up to:a b "Do Feminists Need to Liberate Animals, Too?". Carol J. Adams. Retrieved 2019-04-30.
^ Jump up to:a b "Ecofeminism: Is the Movement Still Relevant?". Gender Across Borders.
^ Starhawk. "Power, Authority, and Mystery: Ecofeminism and Earth-based Spirituality." Reweaving the World: The Emergence of Ecofeminism, edited by Irene Diamond and Gloria Orenstein, Sierra Club Books, 1990, pp. 73-86.
^ Jump up to:a b Eisler, Riane. "The Gaia Tradition & The Partnership Future: An Ecofeminist Manifesto." Reweaving the World: The Emergence of Ecofeminism, edited by Irene Diamond and Gloria Orenstein, Sierra Club Books, 1990, pp. 23-34.
^ Merchant, Carolyn (2005). "Spiritual Ecology". Radical Ecology. Routledge. pp. 124–125.
^ Mann, Susan A (2011). "Pioneers of U.S. Ecofeminism and Environmental Justice". Feminist Formations. 23 (2): 1–25. doi:10.1353/ff.2011.0028.
^ Glazebrook, Trish (Autumn 2002). "Karen Warren's Ecofeminism". Ethics & the Environment. 7 (2): 12–27. doi:10.2979/ete.2002.7.2.12.
^ Norlock, Kathryn J. (December 2011). "Building Receptivity: Leopold's Land Ethic and Critical Feminist Interpretation". Journal for the Study of Religion, Nature and Culture(Submitted manuscript). 5 (4): 491–509. doi:10.1558/jsrnc.v5i4.491.
^ Seager, Joni (Spring 2003). "Rachel Carson Died of Breast Cancer: The Coming of Age of Feminist Environmentalism". Signs: Journal of Women in Culture and Society. 28 (3): 945–973. doi:10.1086/345456.
^ Mann, Susan A. (2011). "Pioneers of U.S. Ecofeminism and Environmental Justice". Feminist Formations. 23 (2): 1–25. doi:10.1353/ff.2011.0028. JSTOR 41301654.
^ "Our History". The Green Belt Movement. Retrieved October 8, 2016.
^ "Love Canal". Center for Health, Environment, & Justice. Retrieved October 8, 2016.
^ Doverspike, Nicole (2012). "Mother's Milk Project". English 487W Blog: West of Everything. Retrieved October 9, 2016.
^ Bernstein, Emily (1993). "Neighborhood Report: Harlem; Sowing a Future With Green in It". The New York Times. Retrieved October 9, 2016.
^ Hawthorne, Susan (2002). Wild Politics: Feminism, Globalisation, Bio/diversity. Melbourne, Australia: Spinifex Press.
^ Jump up to:a b Gaard, Greta (2011). "Ecofeminism Revisited: Rejecting Essentialism and Re-Placing Species in a Material Feminist Environmentalism". Feminist Formations. 23 (2): 26–53. doi:10.1353/ff.2011.0017.
^ Gaard, Greta (Summer 2011). "Ecofeminism Revisited: Rejecting Essentialism and Re-Placing Species in a Material Feminist Environmentalism". Feminist Formations. 23 (2): 26–53. doi:10.1353/ff.2011.0017.
^ Jump up to:a b "Ecofeminism Critique". The Green Fuse.
^ hooks, bell. "Feminist Theory: From Margin to Center" Cambridge, MA: South End Press 1984
^ Michiels, Nete. "Social Movements And Feminism." Women & Environments International Magazine, no. 92/93, 2013, pp. 15-17.
^ Jump up to:a b Biehl, Janet (1991). Rethinking eco-feminist politics. Boston, Massachusetts: South End Press. ISBN 978-0-89608-392-9.
^ Jump up to:a b Ruether, Rosemary Radford (2003). Heather Eaton & Lois Ann Lorentzen (ed.). Ecofeminism and Globalization. Lanham, Boulder, New York, Toronto, Oxford: Rowman and Littlefield. pp. vii–xi. ISBN 978-0-7425-2697-6.
^ Kings, A.E. (Spring 2017). "Intersectionality and the Changing Face of Ecofeminism". Ethics and the Environment. 22: 63–87. doi:10.2979/ethicsenviro.22.1.04.
^ "Greta Gaard". www.uwrf.edu. Retrieved 2019-10-08.
^ Ralte, Lalrinawmi. The World as the Body of God Ecofeminist Theological Discourse with Special Reference to Tribal Women in India. Archived 2016-05-22 at the Wayback Machine, rethinkingmission.org, accessed March 24, 2012
^ Plumwood, Val (2003). Feminism and the Mastery of Nature. New Fetter Lane, London: Routeledge.
^ Johnson, Roberta (2013). "For a Better World: Alicia Puleo's Critical Ecofeminism". In Cibreiro, Estrella; López, Francisca (eds.). Global Issues in Contemporary Hispanic Women's Writing. Routledge. p. 107. ISBN 9780415626941. Retrieved 20 February 2019 – via Google Books.
^ LaRosa, Patricia. "Finding Aid for Rosemary Radford Ruether Papers, 1954-2002"(PDF). Archived from the original (PDF) on 21 December 2012. Retrieved 15 March2013.
^ "Who's Who of Women and the Environment". Retrieved 15 March 2013.
^ Charlene Spretnak, "The Early Years of the Green Movement in the United States", in Zelko and Brinkmann, eds., Green Parties, p. 48.
^ see Starhawk
^ https://www.amazon.com.br/Guia-ecofeminista-mulheres-direito-ecologia-ebook/dp/B08C1FNZ55/ref=sr_1_1?__mk_pt_BR=%C3%85M%C3%85%C5%BD%C3%95%C3%91&dchild=1&keywords=guia+ecofeminista&qid=1593658492&sr=8-1
^ https://medium.com/ecofeminist-talks
^https://sites.google.com/d/1xtLXhg1fJPFNUeszu6svDNtubQl3lcwM/p/1BtP5jbRogM3ZHVKVwT0-2M3bpQprHhqU/edit
^ https://www.instagram.com/ecofeminist.lab/
^ Vakoch, Douglas A (2011-01-01). Ecofeminism and rhetoric: critical perspectives on sex, technology, and discourse. New York: Berghahn Books. ISBN 9780857451873. OCLC 714734848.
^ Vakoch, Douglas A (2012-01-01). Feminist ecocriticism: environment, women, and literature. Lanham, Md.: Lexington Books. ISBN 9780739176825. OCLC 815941726.
^ Vakoch, Douglas A.; Mickey, Sam (2018). Ecofeminism in Dialogue. Lanham, MD: Lexington Books. ISBN 9781498569279. OCLC 1005695115.
^ Vakoch, Douglas A.; Mickey, Sam (2018). Literature and Ecofeminism: Intersectional and International Voices. London: Routledge. ISBN 978-0815381723. OCLC 1020319048.
^ Vakoch, Douglas; Mickey, Sam (2018). Women and Nature?: Beyond Dualism in Gender, Body, and Environment. London: Routledge. ISBN 9781138053427. OCLC 975383028.
Further reading[edit]
Key works[edit]
Ancient Futures: Learning from Ladakh, by Helena Norberg-Hodge
The Body of God by Sallie McFague
The Chalice & The Blade: Our History, Our Future, by Riane Eisler
The Death of Nature: Women, Ecology, and the Scientific Revolution by Carolyn Merchant
Ecofeminism by Maria Mies and Vandana Shiva
Ecofeminism in Latin America by Mary Judith Ross
Ecofeminist Philosophy by Karen J. Warren
Environmental Culture by Val Plumwood
Feminism and the Mastery of Nature, by Val Plumwood
Gaia & God: An Ecofeminist Theology of Earth Healing, by Rosemary Radford Ruether
Integrating Ecofeminism, Globalization, and World Religions, by Rosemary Radford Ruether
Neither Man Nor Beast by Carol J. Adams
Refuge: An Unnatural History of Family and Place by Terry Tempest Williams
The Resurgence of the Real: Body, Nature, and Place in a Hypermodern World by Charlene Spretnak
Sacred Longings: Ecofeminist theology and Globalization by Mary Grey
The Sexual Politics of Meat by Carol J. Adams
Silent Spring by Rachel Carson
The Spiral Dance by Starhawk
Staying Alive: Women, Ecology and Development by Vandana Shiva
Thinking Green! Essays on Environmentalism, Feminism, and Nonviolence, by Petra Kelly
Tomorrow's Biodiversity by Vandana Shiva
Woman and Nature: The Roaring Inside Her, by Susan Griffin
Breaking the Boundaries, by Mary Mellor
Ecofeminism as Politics: nature, Marx, and the postmodern, by Ariel Salleh
Anthologies[edit]
Animals and Women: Feminist Theoretical Explorations, edited by Carol J. Adams and Josephine Donovan
Ecofeminism: Women, Animals, Nature, edited by Greta Gaard
Ecofeminism: Women, Culture, Nature, edited by Karen J. Warren with editorial assistance from Nisvan Erkal
EcoFeminism & Globalization: exploring culture, context and religion, edited by Heather Eaton & Lois Ann Lorentzen
Ecofeminism and Rhetoric: Critical Perspectives on Sex, Technology, and Discourse, edited by Douglas A. Vakoch
Ecofeminism and the Sacred, edited by Carol J. Adams
Ecofeminism in Dialogue, edited by Douglas A. Vakoch and Sam Mickey
Feminist Ecocriticism: Environment, Women, and Literature, edited by Douglas A. Vakoch
Literature and Ecofeminism: Intersectional and International Voices, edited by Douglas A. Vakoch and Sam Mickey
The Politics of Women's Spirituality: Essays on the Rise of Spiritual Power within the Feminist Movement, edited by Charlene Spretnak
Readings in Ecology and Feminist Theology, edited by Mary Heather MacKinnon and Moni McIntyre
Reclaim the Earth, edited by Leonie Caldecott & Stephanie Leland
Reweaving the World: The Emergence of Ecofeminism, edited by Irene Diamond and Gloria Feman Orenstein
Women and Nature?: Beyond Dualism in Gender, Body, and Environment, edited by Douglas A. Vakoch and Sam Mickey
Women Healing Earth: Third World Women on Ecology, Feminism, and Religion, edited by Rosemary Radford Ruether
GUIA ECOFEMINISTA - mulheres, direito, ecologia, written by Vanessa Lemgruber edited by Ape'Ku[1]



Journal articles[edit]
Gaard, Greta Claire (2011). "Ecofeminism Revisited: Rejecting Essentialism and Re-Placing Species in a Material Feminist Environmentalism". Feminist Formations. 23 (2): 26–53. doi:10.1353/ff.2011.0017.
Huggan, Graham (2004). ""Greening" Postcolonialism: Ecocritical Perspectives". MFS Modern Fiction Studies. 50 (3): 701–733. doi:10.1353/mfs.2004.0067.
Mack-Canty, Colleen (2004). "Third-Wave Feminism and the Need to Reweave the Nature/ Culture Duality". NWSA Journal. 16 (3): 154–179. doi:10.1353/nwsa.2004.0077.
MacGregor, Sherilyn (2004). "From care to citizenship: Calling ecofeminism back to politics". Ethics & the Environment. 9 (1): 56–84. doi:10.1353/een.2004.0007.
Mallory, Chaone (2013). "Locating Ecofeminism in Encounters with Food and Place". Journal of Agricultural and Environmental Ethics. 26 (1): 171–189. doi:10.1007/s10806-011-9373-8.
Mann, Susan A. 2011. Pioneers of U.S. Ecofeminism and Environmental Justice, "Feminist Formations" 23(2): 1-25.
Wildy, Jade (2012). "The Artistic Progressions of Ecofeminism: The Changing Focus of Women in Environmental Art". International Journal of the Arts in Society. 6 (1): 53–65. doi:10.18848/1833-1866/cgp/v06i01/35978.
Fiction[edit]
See also: Feminist science fiction
"Clementa" by Jim Martin
A Door Into Ocean by Joan Slonczewski
Always Coming Home by Ursula K. Le Guin
Buffalo Gals, Won't You Come Out Tonight by Ursula K. Le Guin
The Fifth Sacred Thing by Starhawk
The Gate to Women's Country by Sheri S. Tepper
The Holdfast Chronicles by Suzy McKee Charnas
Native Tongue by Suzette Haden Elgin
The Parable of the Sower by Octavia Butler
Prodigal Summer by Barbara Kingsolver
Surfacing by Margaret Atwood
The Wanderground by Sally Miller Gearhart
Woman on the Edge of Time by Marge Piercy
The Kin of Ata are Waiting for You by Dorothy Bryant
Bear by Marian Engel
The Temple of My Familiar by Alice Walker
A Bengali play, "NEELKANTHA DESH" (2010), by Supratim Roy
Sultana's Dream (1905), by Begum Rokeya Sakhawat Hossain

Ecofeminism by Vandana Shiva
Poetry[edit]
The Sea of Affliction (1987, reprinted 2010) by Rosemarie Rowley
External links[edit]
Wikiquote has quotations related to: Ecofeminism

Wikiversity has learning resources about Women's Studies

Ecofeminism: Toward global justice and planetary health Feminist Greta Gaard and Lori Gruen's ecofeminist framework
ecofem.org Includes the regularly updated "Ecofeminism Bibliography"
ecofeminism.net
"An Ecology of Knowledge: Feminism, Ecology and the Science and Religion Discourse" Metanexus Institute by Lisa Stenmark
"Ecofeminism and the Democracy of Creation" by Catherine Keller (2005) ; cf. Carol P. Christ, "Ecofeminism," in Michel Weber and Will Desmond (eds.), Handbook of Whiteheadian Process Thought, Frankfurt / Lancaster, ontos verlag, 2008, pp. 87–98.
"Toward a Queer Ecofeminism" by Greta Gaard

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