Ecofeminism

Ecofeminism is a branch of feminism and political

ecology. 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
French writer Françoise d'Eaubonne
how it might be applied to social thought include coined the term in a 1974 book
ecofeminist art, social justice and political
philosophy, religion, contemporary feminism, and
poetry.

Ecofeminist analysis explores the connections between women and nature in culture,
economy, religion, politics, 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 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]

Overview
While diverse ecofeminist perspectives have emerged from female activists and thinkers
all over the world, academic studies of ecofeminism have been dominated by North
American universities. Thus, in the 1993 essay entitled "Ecofeminism: Toward Global

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 1 of 22
:
 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
was 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.

Building on the work of North American scholars Rosemary Ruether and Carolyn
Merchant, Gaard and Gruen argue that there are four sides to this framework:

1. 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.
2. The rise of patriarchal religions and their establishment of gender hierarchies along
with their denial of immanent divinity.
3. The self and other dualisms and the inherent power and domination ethic it entails.
4. 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]

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
men of women and the domination of culture over 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

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 2 of 22
:
 human health and environmental justice.[11] Writings in this circle discussed
ecofeminism drawing from Green Party politics, peace movements, and direct action
movements.[12]

Gendering nature
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", Petra Kelly
and the animalized language used to describe
women in derogatory terms.[14] Some discourses
link women specifically to the environment because of their traditional social role as a
nurturer and caregiver.[15] 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)".[16] 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

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 3 of 22
:
 "unproductive".[17] Similarly, Australian ecofeminist Ariel Salleh deepens this
materialist ecofeminist approach in dialogue with green politics, ecosocialism, genetic
engineering and climate policy.

Concepts

Modern science and ecofeminism

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.
[18] 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. Many
examples exist, including the medicalization of childbirth and the industrialization of
plant reproduction.

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.[19]

Vegetarian ecofeminism
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."[20]
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."[20] 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".[21] 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".[21] Vegetarian
ecofeminism combines sympathy with the analysis of culture and politics to refine a
system of ethics and action.[20]

Materialist ecofeminism

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 4 of 22
:
 The key activist-scholars in materialist ecofeminism are Maria Mies and Veronika
Bennholdt-Thomsen in Germany; Vandana Shiva in India; Ariel Salleh in Australia;
Mary Mellor in the UK; and Ana Isla in Peru. Materialist ecofeminism is not widely
known in North America aside from the journal collective at Capitalism Nature
Socialism. A materialist view connects 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.[22] 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 and cultural ecofeminism

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.[23] Spiritual ecofeminism is not linked to one specific
religion, but is centered around values of caring, compassion, and non-violence.[24]
Often, ecofeminists refer to more ancient traditions, such as the worship of Gaia, the
Goddess of nature and spirituality (also known as Mother Earth).[24] 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.[25]

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
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 races and class backgrounds who made connections among
gender, race, class, and environmental issues. This ideal is upheld through the notion

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 5 of 22
:
 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.[26]

Beginning in the late 20th century, women worked in efforts to protect wildlife, food, air
and water.[27] 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.[28][29] 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 Karen 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.[30]

Movements of the 1970s and 80s

In India, in the state of Uttarakhand in 1973, women took part in the Chipko movement
to protect forests from deforestation. Many men during this time were moving to cities
in search of work, and women that stayed in the rural parts of India were reliant on the
forests for subsistence.[31] Non-violent protest tactics were used to occupy trees so that
loggers could not cut them down.[10]

In Kenya in 1977, the Green Belt Movement was initiated by environmental and political
activist Professor Wangari Maathai. It is a 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.[32] The work of the Green Belt 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

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 6 of 22
:
 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.[33]

In 1980 and 1981, women like ecofeminist Ynestra King

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
Wangari Maathai
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 due to environmental
racism, certain marginalized groups are exposed to a much higher amount.[34]

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.[35]
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.[36]

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.[20] 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.[37]

Major critiques

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 7 of 22
:
 Accused essentialism
In the 1980s and 1990s ecofeminism began to be
heavily critiqued as 'essentialism'. The critics
believed ecofeminism to be reinforcing patriarchal
dominance and norms.[22] Post structural and third
wave feminists argued that ecofeminism equated
women with nature and that this dichotomy grouped
all women into one category enforcing the very
societal norms that feminism is trying to break. Vandana Shiva

The ascribed essentialism appears in two main

areas:

Ecofeminism demonstrates an adherence to the strict dichotomy, among others,

between men and women. Some critiques of ecofeminism 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 have
both feminine and masculine qualities, and that just as feminine qualities have often
been seen as less worthy, nature is also seen as having lesser value than culture.
[38]

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 and strives to
promote equality within the existing social and political structure,[39] 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.[38]
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.[40] Additionally, according to ecofeminist and author Charlene Spretnak,
modern ecofeminism is concerned about a variety of issues, including reproductive
technology, equal pay and equal rights, toxic pollution, Third World development, and
more.[7]

As it propelled into the 21st century, ecofeminists became aware of the criticisms, and in
response they began doing research and renaming the topic, i.e. queer ecologies, global
feminist environmental justice, and gender and the environment.[37] The essentialism

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 8 of 22
:
 concern was mostly found among North American academics. In Europe and the global
South, class, race, gender and species dominations were framed by more grounded
materialist understandings.

Socialist feminist critiques

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.[41] She has also stated that rather than being a forward-
moving theory, ecofeminism is an anti-progressive movement for women.[41] The
ecofeminist believes that women and nature have a strong bond because of their shared
history of patriarchal oppression; whereas, the socialist feminist focuses on gender roles
in the political economy. The socialist feminist may oppose the ecofeminist by arguing
that women do not have an intrinsic connection with nature; rather, that is a socially
constructed narrative.[42]

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.[43]

(Anti-essentialist) Intersectional ecofeminisms

A. E. Kings as well as Norie Ross Singer theorize that ecofeminism must be approached
from an intersectionality perspective, and advance an anti-essentialist critical
ecofeminism of difference accounting for how multiple axes of identity such as gender,
race, and class variously intermesh in human-nonhuman relationships.[44] Kings
argues[45] that the discipline is fundamentally intersectional given that it is built upon
the idea that patriarchal violence against women is connected to domination of nature.
Simultaneously, Kings warns against the presumption of intersectional thought as a
natural component of ecofeminism, so as not to disregard the distinctive academic
contributions of intersectional feminists.[46]

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.

Ableism and white saviorism

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 9 of 22
:
 Environmental movements have often been criticized for their lack of consideration for
the participation of people with disabilities.[47] Although environmental justice and
feminist care ethics have made political pushes for participation of marginalized groups,
people with disabilities face issues of access and representation in policy making. In a
paper by author Andrew Charles, Deaf people in Wales show concern about their quality
of life when unable to safely access outdoor spaces and engage in political movements.
[47] There is also an overt nurturing aspect of essentialist ecofeminism that is potentially

both oppressive and patronizing to marginalized groups. Through a bioessentialist and

matriarchal lens, ecofeminism can create environments where activists may speak for
underrepresented groups they aren't a part of or participate in volunteer tourism. This
form of radical white savior complex is not unique to ecofeminism, but in any
intersectional space it has potential to disrupt self advocacy of marginalized groups.[48]

Wild animal suffering

Catia Faria argues that the view held by ecofeminists that the largest source of harm to
non-human animals in the wild is patriarchal culture and that the conservation of
nature and natural processes is the best way to help these individuals is mistaken. She
instead contends that natural processes are a source of immense suffering for these
animals and that we should work towards alleviating the harms they experience, as well
as eliminating patriarchal sources of harm, such as hunting.[49]

Theorists
Judi Bari – Bari was a principal organizer of the Earth First! movement and
experienced sexist hostility.
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 a wider range of social issues within ecofeminism. She is an ecological
activist and leader in the U.S. Green Party, and the Green Movement.[50]
Susan Griffin - A radical feminist philosopher, essayist and playwright particularly
known for her innovative, hybrid-form ecofeminist works. A Californian, she taught
as an adjunct professor at UC Berkeley as well as at Stanford University and
California Institute of Integral Studies.
Sallie McFague – A prominent ecofeminist theologian, McFague uses the metaphor
of God's body to represent the universe at large. This metaphor values inclusive,

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 10 of 22
:
 mutualistic and interdependent relations amongst all things.[51]
Carolyn Merchant – Historian of science who taught at University of California,
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.[43]
Adrian Parr – A cultural and environmental theorist. She has published eight books
and numerous articles on environmental activism, feminist new materialism, and
imagination. Most notable is her trilogy – Hijacking Sustainability, The Wrath of
Capital, and Birth of a New Earth.
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 work
Feminism and the Mastery of Nature she describes the relationship of mankind and
the environment relating to an eco-feminist ideology.[52]
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."[53]
Rosemary Radford Ruether – Has written 36 books and over 600 articles exploring
the intersections of feminism, theology, and creation care.[54] Ruether was the first
person to connect the domination of the earth with the oppression of women.[55]
Ariel Salleh – Australian ecofeminist with a global perspective; a founding editor of
the journal Capitalism Nature Socialism; author of three books and some 200
articles examining links with deep and social ecology, green politics and eco-
socialism.
Vandana Shiva – Shiva is a scientist by training, prolific author and Indian
ecofeminist activist.[56] 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. Her fight against genetically
modified organisms (GMOs) (together with the fights led by Rachel Carson against
DDT and Erin Brockovich against hexavalent chromium) has been described as an
example of ecofeminist position.[57]
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's works had a

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 11 of 22
:
 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.[58]
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.[59]
Vanessa Lemgruber – Lemgruber is a Brazilian lawyer, writer,[60] activist, and
ecofeminist.[61] She defends[62] the Doce river in Brazil and advocates for water
quality and zero waste movements.[63]
Douglas Vakoch – An American ecocritic whose edited volumes include
Ecofeminism and Rhetoric: Critical Perspectives on Sex, Technology, and Discourse
(2011),[64] Feminist Ecocriticism: Environment, Women, and Literature (2012),[65]
Dystopias and Utopias on Earth and Beyond: Feminist Ecocriticism of Science
Fiction (2021),[66] Ecofeminist Science Fiction: International Perspectives on
Gender, Ecology, and Literature (2021),[67] The Routledge Handbook of
Ecofeminism and Literature (2023),[68] (with Nicole Anae) Indian Feminist
Ecocriticism (2022),[69] and (with Sam Mickey) Ecofeminism in Dialogue (2018),[70]
Literature and Ecofeminism: Intersectional and International Voices (2018),[71] and
Women and Nature?: Beyond Dualism in Gender, Body, and Environment (2018).[72]
Karen J. 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
Chipko movement
Climate change and gender
Cottagecore
Critical animal studies
Cultural feminism
Deep ecology
Deep Green Resistance

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 12 of 22
:
 Deep Green Resistance
Ecofeminist art
Green syndicalism
Intersectionality
List of ecofeminist authors
Queer ecology
Romanticism
Sexecology
Social ecology
Vegan studies
Vegetarian ecofeminism
Women and the environment through history

References
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. Merchant, Carolyn (1992). "Chapter 8". Radical ecology: the search for a livable
world. New York: Routledge. p. 184.
3. Glazebrook, Trish (September 2002). "Karen Warren's Ecofeminism". Ethics & the
Environment. 7 (2): 12–26. doi:10.2979/ETE.2002.7.2.12 (https://doi.org/10.2979%2
FETE.2002.7.2.12). S2CID 144641656 (https://api.semanticscholar.org/CorpusID:14
4641656).
4. Merchant, Carolyn (2005). "Ecofeminism". Radical Ecology. Routledge. pp. 193–
221.
5. Adams, Carol (2007). Ecofeminism and the Sacred. Continuum. pp. 1–8.
6. "Ecofeminist Movements" (http://social-ecology.org/wp/wp-content/uploads/2011/12/
Sturgeon-Ecofeminist-Movements.pdf) (PDF).
7. Spretnak, Charlene (1990). "Ecofeminism: Our Roots and Flowering". In Diamond,
Irene; Ornstein, Gloria (eds.). Reweaving the World: The Emergence of Feminism.
Sierra Club Books. pp. 3–14.
8. Gaard, Greta and, Gruen, Lori (1993). "Ecofeminism: Toward Global Justice and
Planetary Health". Society and Nature. 2: 1–35.
9. Tuana, Nancy; Tong, Rosemarie, eds. (2018). "Anarcha Feminist and Ecological
Feminist Perspectives" (https://books.google.com/books?id=6wDFDwAAQBAJ&q=e
cofeminist+ecofeminism). Feminism And Philosophy: Essential Readings In Theory,
Reinterpretation, And Application. Routledge. pp. 327–9. ISBN 978-0-8133-2212-4 –
via Google Books.
10. Warren, Karen J. (2000). Ecofeminist Philosophy: A Western Perspective on What It
Is and Why It Matters. Lanham, Maryland: Rowman & Littlefield Publishers, Inc.
ISBN 9780847692996.
11. Merchant, Carolyn (2005). Radical Ecology. Routledge. pp. 169–173.

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 13 of 22
:
11. Merchant, Carolyn (2005). Radical Ecology. Routledge. pp. 169–173.
12. Lamar, Stephanie (1991). "Ecofeminist Theory and Grassroots Politics". Hypatia. 6
(1): 28–45. doi:10.1111/j.1527-2001.1991.tb00207.x (https://doi.org/10.1111%2Fj.15
27-2001.1991.tb00207.x). S2CID 145518119 (https://api.semanticscholar.org/Corpu
sID:145518119).
13. Oksala, Johanna (Spring 2018). "Feminism, Capitalism, and Ecology". Hypatia. 33
(2): 216–234. doi:10.1111/hypa.12395 (https://doi.org/10.1111%2Fhypa.12395).
S2CID 149338235 (https://api.semanticscholar.org/CorpusID:149338235).
14. Warren, Karen J. (2015). "Feminist Environmental Philosophy" (https://plato.stanfor
d.edu/entries/feminism-environmental/#LinPer). The Stanford Encyclopedia of
Philosophy. Metaphysics Research Lab, Stanford University.
15. 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 (https://doi.org/10.1080%2F02732173.2011.55
7065). S2CID 146343509 (https://api.semanticscholar.org/CorpusID:146343509).
16. Shiva, Vandana (1988). Staying alive: women, ecology and development. London:
Zed Books. ISBN 978-0-86232-823-8.
17. 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.
18. (Mies, Maria, and Vandana Shiva. Ecofeminism. Halifax, N.S. : Fernwood
Publications; 1993. 24.)
19. Hobgood-Oster, Laura. "Ecofeminism: Historic and International Evolution" (http://w
ww.clas.ufl.edu/users/bron/PDF--Christianity/Hobgood-Oster--Ecofeminism-Internati
onal%20Evolution.pdf) (PDF). Retrieved March 17, 2012.
20. 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 (https://doi.o
rg/10.1353%2Ffro.2003.0006). S2CID 143879458 (https://api.semanticscholar.org/C
orpusID:143879458).
21. "Do Feminists Need to Liberate Animals, Too?" (https://caroljadams.com/new-page-
2). Carol J. Adams. 1995. Retrieved 2019-04-30.
22. "Ecofeminism: Is the Movement Still Relevant?" (https://web.archive.org/web/20190
929103848/http://www.genderacrossborders.com/2012/03/22/ecofeminism-is-the-m
ovement-still-relevant/). Gender Across Borders. Archived from the original (http://w
ww.genderacrossborders.com/2012/03/22/ecofeminism-is-the-movement-still-releva
nt/) on 2019-09-29. Retrieved 2014-05-13.
23. 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.
24. 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.
25. Merchant, Carolyn (2005). "Spiritual Ecology". Radical Ecology. Routledge. pp. 124–
125.
26. Mann, Susan A (2011). "Pioneers of U.S. Ecofeminism and Environmental Justice".
Feminist Formations. 23 (2): 1–25. doi:10.1353/ff.2011.0028 (https://doi.org/10.135

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 14 of 22
:
 Feminist Formations. 23 (2): 1–25. doi:10.1353/ff.2011.0028 (https://doi.org/10.135
3%2Fff.2011.0028). S2CID 146349456 (https://api.semanticscholar.org/CorpusID:14
6349456).
27. Glazebrook, Trish (Autumn 2002). "Karen Warren's Ecofeminism". Ethics & the
Environment. 7 (2): 12–27. doi:10.2979/ete.2002.7.2.12 (https://doi.org/10.2979%2F
ete.2002.7.2.12). S2CID 144641656 (https://api.semanticscholar.org/CorpusID:1446
41656).
28. Norlock, Kathryn J. (December 2011). "Building Receptivity: Leopold's Land Ethic
and Critical Feminist Interpretation" (https://philpapers.org/rec/NORBRL). Journal for
the Study of Religion, Nature and Culture (Submitted manuscript). 5 (4): 491–509.
doi:10.1558/jsrnc.v5i4.491 (https://doi.org/10.1558%2Fjsrnc.v5i4.491).
29. 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 (https://doi.org/10.1086%2F345456).
S2CID 146687251 (https://api.semanticscholar.org/CorpusID:146687251).
30. Mann, Susan A. (2011). "Pioneers of U.S. Ecofeminism and Environmental Justice".
Feminist Formations. 23 (2): 1–25. doi:10.1353/ff.2011.0028 (https://doi.org/10.135
3%2Fff.2011.0028). JSTOR 41301654 (https://www.jstor.org/stable/41301654).
S2CID 146349456 (https://api.semanticscholar.org/CorpusID:146349456).
31. Poon, Felix (10 January 2022). "The Life and Legacy of Sunderlal Bahuguna and
the Chipko Movement in India" (https://www.nhpr.org/environment/2021-06-26/sund
erlal-bahuguna-chipko-movement-in-india). New Hampshire Public Radio. Retrieved
April 9, 2023.
32. "Our History" (http://www.greenbeltmovement.org/who-we-are/our-history). The
Green Belt Movement. Retrieved October 8, 2016.
33. "Love Canal" (http://chej.org/about-us/story/love-canal/). Center for Health,
Environment, & Justice. Retrieved October 8, 2016.
34. Doverspike, Nicole (2012). "Mother's Milk Project" (http://www.personal.psu.edu/cjm
5/blogs/english/2012/04/mothers-milk-project.html). English 487W Blog: West of
Everything. Retrieved October 9, 2016.
35. Bernstein, Emily (1993). "Neighborhood Report: Harlem; Sowing a Future With
Green in It" (https://www.nytimes.com/1993/12/26/nyregion/neighborhood-report-harl
em-sowing-a-future-with-green-in-it.html?scp=1&sq=Bernadette%20Cozart&st=cse).
The New York Times. Retrieved October 9, 2016.
36. Hawthorne, Susan (2002). Wild Politics: Feminism, Globalisation, Bio/diversity.
Melbourne, Australia: Spinifex Press.
37. 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 (https://doi.org/10.1353%2Fff.2011.0017).
S2CID 145195744 (https://api.semanticscholar.org/CorpusID:145195744).
38. "Ecofeminism Critique" (http://www.thegreenfuse.org/ecofemcrit.htm#root). The
Green Fuse.
39. hooks, bell. "Feminist Theory: From Margin to Center" Cambridge, MA: South End
Press 1984
40. Michiels, Nete. "Social Movements And Feminism." Women & Environments
International Magazine, no. 92/93, 2013, pp. 15-17.
41. Biehl, Janet (1991). Rethinking eco-feminist politics. Boston, Massachusetts: South

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 15 of 22
:
41. Biehl, Janet (1991). Rethinking eco-feminist politics. Boston, Massachusetts: South
End Press. ISBN 978-0-89608-392-9.
42. Rocheleau, Dianne; et al. (1996). Feminist Political Ecology: Global Issues & Local
Experiences. New York: Routledge.
43. Ruether, Rosemary Radford (2003). Eaton, Heather; Lorentzen, Lois Ann (eds.).
Ecofeminism and Globalization. Lanham, Boulder, New York, Toronto, Oxford:
Rowman & Littlefield. pp. vii–xi. ISBN 978-0-7425-2697-6.
44. Norie Ross Singer, "Toward Ecofeminist Communication Studies," Communication
Theory, 2020, vol. 30, no. 3, pp. 268-89. https://doi.org/10.1093/ct/qtz023
45. A. E. Kings, "Intersectionality and the Changing Face of Ecofeminism," Ethics and
the Environment, 2017, vol. 22, no. 1, pp. 63-87.
https://doi.org/10.2979/ethicsenviro.22.1.04
46. 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 (https://doi.org/10.2979%2Fethicsenviro.22.1.04).
S2CID 148809508 (https://api.semanticscholar.org/CorpusID:148809508).
47. Charles, Andrew; Thomas, Huw (June 2007). "Deafness and Disability—Forgotten
Components of Environmental Justice: Illustrated by the Case of Local Agenda 21 in
South Wales" (http://www.tandfonline.com/doi/abs/10.1080/13549830601183677).
Local Environment. 12 (3): 209–221. Bibcode:2007LoEnv..12..209C (https://ui.adsab
s.harvard.edu/abs/2007LoEnv..12..209C). doi:10.1080/13549830601183677 (https://
doi.org/10.1080%2F13549830601183677). ISSN 1354-9839 (https://www.worldcat.o
rg/issn/1354-9839). S2CID 144903630 (https://api.semanticscholar.org/CorpusID:14
4903630).
48. Bandyopadhyay, Ranjan; Patil, Vrushali (2017-08-08). " 'The white woman's burden'
– the racialized, gendered politics of volunteer tourism" (https://www.tandfonline.co
m/doi/full/10.1080/14616688.2017.1298150). Tourism Geographies. 19 (4): 644–
657. doi:10.1080/14616688.2017.1298150 (https://doi.org/10.1080%2F14616688.20
17.1298150). ISSN 1461-6688 (https://www.worldcat.org/issn/1461-6688).
S2CID 152134531 (https://api.semanticscholar.org/CorpusID:152134531).
49. Ruiz Carreras, María (2016-11-04). " "La lucha por la igualdad y la justicia es
necesariamente feminista y antiespecista" " (https://www.diagonalperiodico.net/glob
al/29972-lo-personal-es-politico-feminismo-y-antiespecismo.html) [The fight for
equality and justice is necessarily feminist and antispeciesist]. Diagonal (in
Spanish). Retrieved 2021-02-13.
50. "Greta Gaard" (https://www.uwrf.edu/FacultyStaff/5617517.cfm). www.uwrf.edu.
Retrieved 2019-10-08.
51. Ralte, Lalrinawmi. The World as the Body of God Ecofeminist Theological Discourse
with Special Reference to Tribal Women in India. (http://www.rethinkingmission.org.u
k/articles/The%20World%20as%20the%20body%20of%20God%20article.pdf)
Archived (https://web.archive.org/web/20160522063507/http://rethinkingmission.org.
uk/articles/The%20World%20as%20the%20body%20of%20God%20article.pdf)
2016-05-22 at the Wayback Machine, rethinkingmission.org, accessed March 24,
2012
52. Plumwood, Val (2003). Feminism and the Mastery of Nature. New Fetter Lane,
London: Routledge.
53. Johnson, Roberta (2013). "For a Better World: Alicia Puleo's Critical Ecofeminism" (

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 16 of 22
:
53. Johnson, Roberta (2013). "For a Better World: Alicia Puleo's Critical Ecofeminism" (
https://books.google.com/books?id=I1RWyk2PwEgC&pg=PA107). 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.
54. LaRosa, Patricia. "Finding Aid for Rosemary Radford Ruether Papers, 1954-2002" (
https://web.archive.org/web/20121221205023/http://library.columbia.edu/content/da
m/libraryweb/libraries/burke/fa/awts/ldpd_5632346.pdf) (PDF). Archived from the
original (http://library.columbia.edu/content/dam/libraryweb/libraries/burke/fa/awts/ld
pd_5632346.pdf) (PDF) on 21 December 2012. Retrieved 15 March 2013.
55. Bouma-Prediger, Steven (1995). The greening of theology: the ecological models of
Rosemary Radford Ruether, Joseph Sittler, and Juergen Moltmann (https://www.worl
dcat.org/oclc/33105042). Atlanta, Ga.: Scholars Press. ISBN 0-7885-0163-1.
OCLC 33105042 (https://www.worldcat.org/oclc/33105042).
56. "Who's Who of Women and the Environment" (https://web.archive.org/web/2012102
8084032/http://www.unep.org/women_env/w_details.asp?w_id=107). Archived from
the original (http://www.unep.org/women_env/w_details.asp?w_id=107) on 28
October 2012. Retrieved 15 March 2013.
57. Barthold, Charles; Bevan, David; Corvellec, Hervé (2022) [11 July 2022]. "An
ecofeminist position in critical practice: Challenging corporate truth in the
Anthropocene" (https://doi.org/10.1111%2Fgwao.12878). Gender, Work &
Organization. 29 (6): 1796–1814. doi:10.1111/gwao.12878 (https://doi.org/10.1111%
2Fgwao.12878). S2CID 250467484 (https://api.semanticscholar.org/CorpusID:2504
67484).
58. Charlene Spretnak, "The Early Years of the Green Movement in the United States",
in Zelko and Brinkmann, eds., Green Parties, p. 48.
59. see Starhawk
60. Guia ecofeminista: Mulheres, direito, ecologia (https://www.amazon.com.br/Guia-ec
ofeminista-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+ec
ofeminista&qid=1593658492&sr=8-1) (in Spanish).
61. "Ecofeminist Talks – Medium" (https://medium.com/ecofeminist-talks).
62. "Meet Google Drive – One place for all your files" (https://sites.google.com/d/1xtLXh
g1fJPFNUeszu6svDNtubQl3lcwM/p/1BtP5jbRogM3ZHVKVwT0-2M3bpQprHhqU/edi
t).
63. "Instagram" (https://www.instagram.com/ecofeminist.lab/).
64. Vakoch, Douglas A. (2011-01-01). Ecofeminism and rhetoric: critical perspectives on
sex, technology, and discourse. New York: Berghahn Books. ISBN 9780857451873.
OCLC 714734848 (https://www.worldcat.org/oclc/714734848).
65. Vakoch, Douglas A. (2012-01-01). Feminist ecocriticism: environment, women, and
literature. Lanham, Md.: Lexington Books. ISBN 9780739176825. OCLC 815941726
(https://www.worldcat.org/oclc/815941726).
66. Vakoch, Douglas A., ed. (2021). Dystopias and Utopias on Earth and Beyond:
Feminist Ecocriticism of Science Fiction (https://www.routledge.com/Dystopias-and-
Utopias-on-Earth-and-Beyond-Feminist-Ecocriticism-of-Science/Vakoch/p/book/978
0367716233). London: Routledge. ISBN 9780367716233.
67. Vakoch, Douglas A., ed. (2021). Ecofeminist Science Fiction: International

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 17 of 22
:
67. Vakoch, Douglas A., ed. (2021). Ecofeminist Science Fiction: International
Perspectives on Gender, Ecology, and Literature (https://www.routledge.com/Ecofe
minist-Science-Fiction-International-Perspectives-on-Gender-Ecology/Vakoch/p/boo
k/9780367716417). London: Routledge. ISBN 9780367716417.
68. Vakoch, Douglas A., ed. (2023). The Routledge Handbook of Ecofeminism and
Literature (https://www.routledge.com/The-Routledge-Handbook-of-Ecofeminism-an
d-Literature/Vakoch/p/book/9781032050119). Routledge. ISBN 9781032050119.
69. Vakoch, Douglas A.; Anae, Nicole, eds. (2022). Indian Feminist Ecocriticism (https://
rowman.com/ISBN/9781666908718/Indian-Feminist-Ecocriticism). Lexington Books.
ISBN 978-1-66690-871-8.
70. Vakoch, Douglas A.; Mickey, Sam (2018). Ecofeminism in Dialogue. Lanham, MD:
Lexington Books. ISBN 9781498569279. OCLC 1005695115 (https://www.worldcat.
org/oclc/1005695115).
71. Vakoch, Douglas A.; Mickey, Sam (2018). Literature and Ecofeminism: Intersectional
and International Voices. London: Routledge. ISBN 978-0815381723.
OCLC 1020319048 (https://www.worldcat.org/oclc/1020319048).
72. Vakoch, Douglas; Mickey, Sam (2018). Women and Nature?: Beyond Dualism in
Gender, Body, and Environment. London: Routledge. ISBN 9781138053427.
OCLC 975383028 (https://www.worldcat.org/oclc/975383028).

Further reading

Key works
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

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 18 of 22
:
 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
Feminism and Ecology by Mary Mellor
Ecofeminism as Politics: nature, Marx, and the postmodern by Ariel Salleh
The Greening of Costa Rica by Ana Isla

Anthologies
Animals and Women: Feminist Theoretical Explorations, edited by Carol J. Adams
and Josephine Donovan
Dystopias and Utopias on Earth and Beyond: Feminist Ecocriticism of Science
Fiction, edited by Douglas A. Vakoch
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
Ecofeminist Science Fiction: International Perspectives on Gender, Ecology, and
Literature, edited by Douglas A. Vakoch
Eco-Sufficiency & Global Justice: Women write Political Ecology, edited by Ariel
Salleh
Feminist Ecocriticism: Environment, Women, and Literature, edited by Douglas A.
Vakoch
Indian Feminist Ecocriticism, edited by Douglas A. Vakoch and Nicole Anae
Literature and Ecofeminism: Intersectional and International Voices, edited by

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 19 of 22
:
 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
The Routledge Handbook of Ecofeminism and Literature, edited by Douglas A.
Vakoch
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

Journal articles
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 (https://doi.org/10.1353%2Fff.2011.0017).
S2CID 145195744 (https://api.semanticscholar.org/CorpusID:145195744).
Huggan, Graham (2004). " "Greening" Postcolonialism: Ecocritical Perspectives".
MFS Modern Fiction Studies. 50 (3): 701–733. doi:10.1353/mfs.2004.0067 (https://d
oi.org/10.1353%2Fmfs.2004.0067). S2CID 143900488 (https://api.semanticscholar.
org/CorpusID:143900488).
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 (https://doi.org/10.1353%2Fnwsa.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 (http
s://doi.org/10.1353%2Feen.2004.0007). S2CID 144880391 (https://api.semanticsch
olar.org/CorpusID:144880391).
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 (https://doi.org/10.1007%2Fs10806-011-9373-8).
S2CID 144880945 (https://api.semanticscholar.org/CorpusID:144880945).
Mann, Susan A. 2011. Pioneers of U.S. Ecofeminism and Environmental Justice,
"Feminist Formations" 23(2): 1-25.

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 20 of 22
:
 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 (https://doi.org/10.18848%2F183
3-1866%2Fcgp%2Fv06i01%2F35978).
Salleh, Ariel (1984) 'From Feminism to Ecology', Social Alternatives (http://www.soci
alalternatives.com), Vol. 4, No. 3, 8–12.
Salleh, Ariel (2019) 'Ecofeminist Sociology as a New Class Analysis (https://globaldi
alogue.isa-sociology.org/ecofeminist-sociology-as-a-new-class-analysis/)' in Klaus
Dorre and Brigitte Aulenbacher (eds.), Global Dialogue, International Sociological
Association Newsletter: Vol. 9, No. 1.

Fiction
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
The Madonna Secret by Sophie Strand
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
Sultana's Dream by Begum Rokeya Sakhawat Hossain

Poetry
The Sea of Affliction (1987, reprinted 2010) by Rosemarie Rowley

External links
Ecofeminism: Toward global justice and planetary health (http://lgruen.faculty.wesley

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 21 of 22
:
 an.edu/files/2011/05/Gaard.pdf) Feminist Greta Gaard and Lori Gruen's ecofeminist
framework
"An Ecology of Knowledge: Feminism, Ecology and the Science and Religion
Discourse" (https://web.archive.org/web/20061001140008/http://www.metanexus.ne
t/metanexus_online/show_article2.asp?id=2669) Metanexus Institute by Lisa
Stenmark
"Ecofeminism and the Democracy of Creation" (http://www.users.drew.edu/ckeller/D
ark-Vibe.pdf) by Catherine Keller (2005); cf. Carol P. Christ, "Ecofeminism", in
Michel Weber and Will Desmond (eds.), Handbook of Whiteheadian Process
Thought (https://www.academia.edu/279955/Handbook_of_Whiteheadian_Process_
Thought), Frankfurt / Lancaster, ontos verlag, 2008, pp. 87–98.
"Toward a Queer Ecofeminism" (http://www.lespantheresroses.org/textes/ecology_to
ward_a_queer_ecofeminism.pdf) by Greta Gaard
Feminism and ecology: the same struggle? – The shaping of ecofeminism (https://w
ww.cadtm.org/Feminism-and-ecology-the-same-struggle-The-shaping-of-ecofeminis
m) by Marijke Colle
Feminist Environmental Philosophy (https://plato.stanford.edu/entries/feminism-envir
onmental/) by Karen Warren
What is Ecofeminism? (https://www.perlego.com/knowledge/study-guides/what-is-ec
ofeminism/) Perlego Books

Retrieved from "https://en.wikipedia.org/w/index.php?title=Ecofeminism&oldid=1219426203"

https://en.wikipedia.org/wiki/Ecofeminism 17/05/24, 12 37 PM
Page 22 of 22
: