Ecofeminism

French writer Françoise d'Eaubonne coined the term in a 1974 book

Ecofeminism integrates feminism and political ecology. Ecofeminist thinkers draw on the concept of gender to analyse relationships between humans and the natural world.[1] The term was coined by the French writer Françoise d'Eaubonne in her 1974 book Le Féminisme ou la Mort.[2][3][4] Ecofeminist theory introduces a feminist perspective to Green politics and calls for an egalitarian, collaborative society in which there is no one dominant group.[5] 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).[5] Interpretations of ecofeminism and how it might be applied to social thought include ecofeminist art, social justice and political philosophy, religion, economics, contemporary feminism, and literature.

Ecofeminist analyses address the political effects of culturally constructed 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.[6]

  1. ^ MacGregor, Sherilyn (2006). Beyond mothering earth: ecological citizenship and the politics of care. Vancouver: University of British Columbia Press. p. 286. ISBN 978-0-7748-1201-6.
  2. ^ d'Eaubonne, Françoise (1974). Le Féminisme ou la Mort. Paris: Horay.
  3. ^ Cite error: The named reference Merchant was invoked but never defined (see the help page).
  4. ^ Glazebrook, Trish (September 2002). "Karen Warren's Ecofeminism". Ethics & the Environment. 7 (2): 12–26. doi:10.2979/ETE.2002.7.2.12. S2CID 144641656.
  5. ^ a b Merchant, Carolyn (2005). "Ecofeminism". Radical Ecology. Routledge. pp. 193–221.
  6. ^ Adams, Carol (2007). Ecofeminism and the Sacred. Continuum. pp. 1–8.

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