, and the relationship between women and the earth, as foundational to its analysis and practice. Ecofeminist thinkers draw on the concept of
to analyse the relationships between humans and the natural world.
in her book Le Féminisme ou la Mort (1974).
that calls for an egalitarian, collaborative society in which there is no one dominant group.
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).
Interpretations of ecofeminism and how it might be applied to social thought include
, 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.
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
.
In the 1993 essay entitled "Ecofeminism: Toward Global Justice and Planetary Health" authors
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.
and the subsequent reduction of all things into mere resources to be optimized, dead inert matter to be used.
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
.
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.
.
concerns with abolishing all forms of domination, while focusing on the oppressive nature of humanity's relationship to the natural world.
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
society has directly caused irreversible environmental damage.
was an activist and organizer, and her writing encouraged the eradication of all social injustice, not just injustice against women and the environment.
This tradition includes a number of influential texts including: Women and Nature (
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,
(MELA), and Native Americans for a Clean Environment (NACE) were led by women devoted to issues of human health and environmental justice.
Writings in this circle discussed ecofeminism drawing from Green Party politics,
movements.
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.[
and patriarchal values. This notion implies that the effects of capitalism have not benefited women and has led to a harmful split between
.
In the 1970s, early ecofeminists discussed that the split can only be healed by the feminine instinct for nurture and
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
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
.
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.
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
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
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)".
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".
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 MaathaiIn
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 ShivaMajor 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 movementCottagecoreDeep ecologyDeep Green ResistanceEcofeminist artGreen syndicalismIntersectionalityList of ecofeminist authorsQueer ecologyRomanticismSocial ecologyVegan studiesVegetarian ecofeminismWomen and the environment through historyClimate change and genderReferences[
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^ 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-HodgeThe Body of God by
Sallie McFagueThe Chalice & The Blade: Our History, Our Future, by
Riane EislerThe Death of Nature: Women, Ecology, and the Scientific Revolution by
Carolyn MerchantEcofeminism by
Maria Mies and
Vandana ShivaEcofeminism in Latin America by Mary Judith Ross
Ecofeminist Philosophy by
Karen J. WarrenEnvironmental Culture by
Val PlumwoodFeminism and the Mastery of Nature, by
Val PlumwoodGaia & God: An Ecofeminist Theology of Earth Healing, by
Rosemary Radford RuetherIntegrating Ecofeminism, Globalization, and World Religions, by
Rosemary Radford RuetherNeither Man Nor Beast by
Carol J. AdamsRefuge: An Unnatural History of Family and Place by
Terry Tempest WilliamsThe Resurgence of the Real: Body, Nature, and Place in a Hypermodern World by
Charlene SpretnakSacred Longings: Ecofeminist theology and Globalization by
Mary GreyThe Sexual Politics of Meat by
Carol J. AdamsSilent Spring by
Rachel CarsonThe Spiral Dance by
StarhawkStaying Alive: Women, Ecology and Development by
Vandana ShivaThinking Green! Essays on Environmentalism, Feminism, and Nonviolence, by
Petra KellyTomorrow's Biodiversity by
Vandana ShivaWoman and Nature: The Roaring Inside Her, by
Susan GriffinBreaking the Boundaries, by
Mary MellorEcofeminism as Politics: nature, Marx, and the postmodern, by
Ariel SallehAnthologies[
edit]
Animals and Women: Feminist Theoretical Explorations, edited by
Carol J. Adams and Josephine Donovan
Ecofeminism: Women, Animals, Nature, edited by
Greta GaardEcofeminism: 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. VakochEcofeminism 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. VakochLiterature 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 SpretnakReadings 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 SlonczewskiAlways Coming Home by
Ursula K. Le GuinBuffalo Gals, Won't You Come Out Tonight by
Ursula K. Le GuinThe Fifth Sacred Thing by
StarhawkThe Gate to Women's Country by
Sheri S. TepperThe Holdfast Chronicles by
Suzy McKee CharnasNative Tongue by
Suzette Haden ElginThe Parable of the Sower by
Octavia ButlerProdigal Summer by
Barbara KingsolverSurfacing by
Margaret AtwoodThe Wanderground by
Sally Miller GearhartWoman on the Edge of Time by
Marge PiercyThe Kin of Ata are Waiting for You by
Dorothy BryantBear by
Marian EngelThe Temple of My Familiar by
Alice WalkerA 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 RowleyExternal links[
edit]
Wikiquote has quotations related to:
Ecofeminism
Wikiversity has learning resources about
Women's StudiesEcofeminism: 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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