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Selam, Ophelia. "Ecofeminism or death." Diss., Online access via UMI:, 2006.
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Kronlid, David. "Ecofeminism and Environmental Ethics." Doctoral thesis, Uppsala University, Department of Theology, 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-3307.
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This study focuses on ecofeminist ethical theory. A first aim is to clarify ecofeminist views on five central issues in the field of environmental ethics. These issues are: (1) Views of nature, (2) social constructivism and nature, (3) values of nature, (4) ethical contextualism, and (5) ethical pluralism. A second aim is to compare ecofeminist standpoints with certain standpoints within nonfeminist environmental ethical theory. A third aim is to critically discuss some of the main standpoints in ecofeminism. The analysis focuses on the works of Karen Warren, Sallie McFague, Chris Cuomo, and Carolyn Merchant. Other important sources are the environmental philosophers and ethicists J. Baird Callicott, Paul Taylor, Irene Klaver, Bryan G. Norton, Christopher Stone, Eugene Hargrove, Holmes Rolston III, Per Ariansen, Don E. Marietta, and Bruno Latour.
The result of this study is that there are no main differences between ecofeminism and nonfeminist environmental ethics regarding the main standpoints on the five issues. Rather, the significant differences are found within these main standpoints. In addition, one important characteristic of ecofeminist ethics is its "double nature," that is, the fact that it is rooted in feminism and environmentalism. The double nature of ecofeminism results in a foundation out of which ecofeminism as an environmental philosophy has a unique potential to handle some of the theoretical tensions that environmental ethics creates.
From the perspective that environmental problems consist of complex clusters of natureculture- discourse and that environmental ethical theory ought to be action guiding, it is argued that ecofeminist ethical theory has an advantage compared to nonfeminist environmental ethics. This standpoint is explained by the fact that ecofeminism holds a variety of views of nature, kinds of social constructivism and contextualism, and conceptions of values and of the self, and from the presumption that this variety reflects the reality of environmental problems. However, in order for ecofeminist ethical theory to fulfill its promise as an acceptable environmental ethical theory, its theoretical standpoints ought to be explicated and further clarified.
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Nogueira-Godsey, Elaine. "The ecofeminism of Ivone Gebara." Doctoral thesis, University of Cape Town, 2014. http://hdl.handle.net/11427/9306.
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Includes bibliographical references.This thesis investigates the intellectual trajectory of the Brazilian feminist liberation theologian Ivone Gebara. Gebara's development and conceptualisation of the notion of 'immediacy' from a feminist perspective not only constitutes a central and critical feature of her theology, but also emerges as a key component in forging increased dialogue and cooperation between Southern and Northern ecofeminists. The immediate context of oppression experienced by poor Latin American women is the ground upon which Gebara has built her critique of patriarchal and apolitical Christian theological discourses, as well as capitalist ideologies. These multiple forms of oppression, Gebara argues, render women's experiences of marginalisation invisible or hidden within socio-cultural and economic-political immediate realities. This thesis proposes that the immediate reality of oppression lead Gebara to develop a specific methodological approach that is responsive to the experiences of women in particular. Gebara's praxis-orientated methodology also functions as a compass for the development of a political ecofeminist praxis. As Ivone Gebara's work demonstrates, the political aspect of theology can be injected into the core of emerging ecotheologies. In the process, ecofeminist theologians can work to bridge the gap between theory and praxis. This thesis argues that Gebara's ecofeminist theology represents the embodiment of a history of resistance underwritten by her own experiences and of those struggling to survive around her. Developed in recognition of the ever-changing nature of postcolonial contexts, Gebara's theology could be considered one that is constantly "on-the-move". In dialogue not only with Southern and Northern scholars who are concerned with ecological and social justice, this thesis is developed in dialogue with those working with postcolonial theory. Starting from the events that gave rise to ecofeminism in the Global North, this thesis analyses the under-researched development of ecofeminism in Latin America. Gebara's work highlights forms of emerging imperialist and colonialist behaviours as it is manifested in postcolonial contexts, such as her native country of Brazil. In highlighting this postcolonial factor, this thesis proposes a praxis-oriented methodology from a postcolonial perspective to restoring the political aspect of religion to the centre of emerging global ecofeminist theological discourse. Hence, this thesis draws attention to the under-researched work performed by Ivone Gebara and her role as an important mediator in global ecofeminism.
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Cummings, Misty A. "Rethinking Western Approaches to Ecofeminism." The Ohio State University, 1997. http://rave.ohiolink.edu/etdc/view?acc_num=osu1392039868.
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Marincowitz, Friedl. "Towards an ecological feminist self beyond dualism and essentialism : an inquiry into the contributions made by cultural ecofeminism, critical-transformative ecofeminism and cyber-ecofeminism." Thesis, Stellenbosch : Stellenbosch University, 1998. http://hdl.handle.net/10019.1/51075.
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Thesis (MA)--University of Stellenbosch, 1998.ENGLISH ABSTRACT: In this thesis an inquiry is made into the contributions that cultural ecofeminism, critical-transformative ecofeminism and cyber-(eco)feminism make towards the articulation of an ecological feminist notion of the self that can generate or promote an ethical relation with nature from a position beyond dualism and essentialism. In the first chapter, titled Cultural ecofeminism, different aspects of patriarchal Western culture are identified that are responsible for the twin dominations of women and nature. In the light of their critique of patriarchal culture and the alienated masculinist self that lies central to it, cultural ecofeminists endorse two alternative notions of the self, namely a female self and a feminine self. In both cases the notion of relationality between self and nature is stressed, and alternative "feminine" values such as care and nurturing are put forward as providing us with alternative ecological values. The contribution that this position makes towards the articulation of an ecological feminist self lies in its emphasis on a notion of relationality between self and nature, so as to establish an ethical relation between self and nature. From both a feminist and an ecological perspective however, this position is flawed given its inability to (adequately) overcome the problems of dualism and essentialism. In the second chapter, titled Critical-transformative ecofeminism, the dualist conceptual framework of the rationalist philosophical tradition is identified as grounding the domination of women, nature and others. By employing the notions of continuity and difference, a strategy is proposed to move beyond dualism and by implication, essentialism. In this chapter, the notion of a pluralist feminine self is proposed and in the context of a critical-transformative ethics, the notion of the mutual self is endorsed that allows for continuity and difference between different selves and self and nature. The ecological values that are endorsed by this position include respect, care, and trust, therefore coinciding, but also diverging from cultural ecofeminism. Critical-transformative ecofeminism's contribution towards the articulation of an ecofeminist self beyond dualism and essentialism, lies in its successful movement beyond dualism, especially with regard to the notion of the mutual self as a feminist notion of an ecological self. The shortcoming of this position is however that the pluralist feminine self which is proposed as an ecological notion of a feminist self, is unsuccessful in its attempt to address the problem of universalising female gender identity. In the third chapter, titled Cyber-(eco)feminism, the notions of the cyborg, the situated self and the lnappropriate/d Other are discussed as alternative feminist subjectivities. In the discussion of a politics of articulation, an environmental politics that emphasises the social and artifactual dimensions of nature, is articulated. Through the figuration of nature as Coyote Trickster, an ecological dimension to these selves comes to the fore and together these notions are positively received from an ecological and feminist perspective as adequately overcoming the problems of dualism and essentialism. From an ecological perspective, it is however argued that the technophilic character of the cyborg is problematic and doubt is cast on its ability to forge significant ethical relations. The politics of articulation proposed by cyber-(eco)feminism is commended for its inclusivity, but in the final analysis, it is argued that to establish an ethical relation with nature, care must be taken not to overlook nature's difference, that is, that nature is an independent entity with needs and ends of its own.
AFRIKAANSE OPSOMMING: Hierdie tesis behels 'n ondersoek na die bydraes van kulturele ekofeminisme, kritiestransformatiewe ekofeminisme en cyber-(eko)feminisme tot die artikulering van 'n ekologies-feministiese self wat 'n etiese verhouding met die natuur kan voortbring vanuit 'n posisie wat die probleme van dualisme en essensialisme oorskry. In die eerste hoofstuk getiteld Cultural ecofeminism, word verskillende aspekte van patriargale Westerse kultuur ge"identifiseer as onderliggend aan die dominasie van be ide vroue en die natuur. In die lig van hul kritiek op patriargale kultuur en die vervreemding van die "masculinist self" wat sentraal staan daarin, onderskryf kulturele feministe twee alternatiewe konsepsies van die self, naamlik 'n "female self' en 'n "feminine self'. In beide gevalle word die konsep van relasionaliteit tussen self an natuur beklemtoon, en alternatiewe "vroulike" waardes soos sorg en koestering word voorgestel as ekologiese waardes. Die bydrae wat hierdie posisie lewer tot die konsepsualisering van 'n ekologies-feministiese self, le in die beklemtoning van 'n konsep van relasionaliteit ten einde 'n etiese verhouding tussen self en natuur tot stand te bring. Hierdie posisie skiet egter te kort vanuit beide 'n ekologiese en feministiese perspektief aangesien dit nie in staat is om die probleme van dualisme en essensialisme (toereikend) te oorkom nie. In die tweede hoofstuk getiteld Critical-transformative ecofeminism, word die dualistiese konseptuele raamwerk van die rasionalistiese filosofiese tradisie ge"identifiseer as onderliggend aan die dominasie van vroue, die natuur en andere. Met behulp van die konsepte "continuity" en "difference" word 'n strategie voorgestel waarvolgens dualisme, en by implikasie essensialisme, oorskry kan word. In hierdie hoofstuk word 'n konsep van 'n "pluralist feminine self' voorgestel en 'n konsep van die "mutual self' word in die konteks van krities-transformatiewe ekofeministiese etiek voorgestel, wat ruimte laat vir beide kontunu"iteit en verskille tussen selwe en tussen self en natuur. Die ekologiese waardes wat deur hierdie posisie onderskryf word, sluit respek, sorg en vertroue in. Dit sluit dus aan, maar verskil ook van kulturele ekofeminisme. Die bydrae van krities-transformatiewe ekofeminisme tot die artikulering van 'n ekologies-feministiese self wat dualisme en essensialisme oorskry, le in die suksesvolle oorskryding van dualisme. Dit is spesifiek die geval met die konsep van die "mutual self' as feministiese konsep van 'n ekologiese self. Die tekortkoming van hierdie posisie is egter dat die "pluralist feminine self' wat as 'n ekologiese konsep van 'n feministiese self voorgestel word, onsuksesvol is as 'n paging om die probleem van universalisme ten opsigte van vroulike identiteit aan te spreek. In die derde hoofstuk getiteld Cyber-(eco)feminism, word die konsepte van die cyborg, die "situated self', en die "lnappropriate/d Other" bespreek as alternatiewe feministiese subjektiwiteite. In die bespreking van 'n "politics of articulation", word 'n omgewingspolitiek geartikuleer wat die sosiale en artefaktiese dimensies van die natuur beklemtoon. Deur middel van die figurering van die natuur as "Coyote Trickster", kom 'n ekologiese dimensie tot die verskillende konsepte van die self na vore. Gepaardgaande met die konsep van die natuur as "Coyote Trickster", word hierdie konsepte positief evalueer weens hul oorskryding van die probleme van dualisme en essensialisme. Vanuit 'n ekologiese perspektief word daar egter geargumenteer dat die tegnofiliese karakter van die cyborg problematies is, en dit word betwyfel of die cyborg in staat is om betekenisvolle etiese verhoudings aan te gaan. Die "politics of articulation" wat voorgestel word deur cyber-(eko)feminisme, word as prysenswaardig geag weens die inklusiewe karakter daarvan. In die finale analise word daar egter geargumenteer dat ten einde 'n etiese verhouding met die natuur tot stand te bring spesiale voorsorg getref moet word om die anders-heid van die natuur in ag te neem. Dit is dat die natuur 'n onafhanklike entiteit is met doelwitte en behoeftes van haar eie.
Center for Science Development
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Robinson, Michael W. (Michael William). "The Rhetoric of Ecofeminism: A Postmodern Inquiry." Thesis, University of North Texas, 1993. https://digital.library.unt.edu/ark:/67531/metadc500778/.
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Ecofeminism is a mixture of two important contemporary schools of thought; feminism and ecology. The rhetoric generated from ecofeminism focuses on language, on its potential to reconstruct deeply embedded attitudes and beliefs. Thus, ecofeminists attempt to transform society through the redescription and redefinition of modern concepts into postmodern concepts. The rhetoric of ecofeminism, set in postmodern context, is a fusion of substantive and stylistic features that simultaneously deconstruct patriarchal structures of exploitation and domination and reconstruct lateral-collaborative structures of cooperation and liberation. In short, ecofeminist rhetoric portends a persuasive transformation of the social-natural conditions of existence.
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Almen, Carolyn J. "Exploring ecofeminism, research as a transformative process." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ52781.pdf.
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Linnik, Juliana. "Ecofeminism: a new concept of sustainable development." Thesis, Видавництво СумДУ, 2008. http://essuir.sumdu.edu.ua/handle/123456789/8189.
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Линник, Юлія Миколаївна, Юлия Николаевна Линник, and Yuliia Mykolaivna Lynnyk. "Ecofeminism: a new concept of sustainable development." Thesis, Видавництво СумДУ, 2008. http://essuir.sumdu.edu.ua/handle/123456789/11752.
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Berg, Emerald Irene. "The Value of Ecofeminism for Environmental Regulation." Master's thesis, University of Cape Town, 2009. http://hdl.handle.net/11427/4464.
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Environmental degradation happens in every country, at every level and scale, in many forms, throughout the world. It affects the Earth, its ecosystems, as well as people, animals, and plants. While everyone is affected, the poor are the most vulnerable to the ravages of environmental degradation. Humans are the drivers of such ruin and creators of this crisis. The situation is not improving, but rather deteriorating at an alarming rate. It is for these and many other reasons that this emergency and its effects on living things must end or at least be decelerated.
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Bergin, Ian. "Non-human animals and the limits of ecofeminism." Thesis, University of Essex, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.486736.
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I argue that ecofeminism is unable to protect ~on-human animals from the most typical and important kinds ofabuse they face. There are many varieties of ecofeminist ~ theory, but all emphasise the importance of intimacy. It is intimate relationships that humans share with others which generate ethical responsibility. Billioh.s ofnon-human animals are harmed and killed every year and ecofeminism should be able to adequately criticise this. Institutional non-human animal abuse, and the abuse which occurs in nature, happens where intimacy is impossible with human ethical actors; therefore, most humans cannot develop relationships with most abused non-humans. Ifit is being in intimate relationships with others that generates ethical obligation, ecofeminism means that humans have no or few obligations to non-humans.
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Holcombe, Catherine T. "Willa Cather's Pioneer Spirit: Ecofeminism on the Frontier." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/scripps_theses/373.
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This is an examination of the extent to which Cather poses an ecofeminist response to the normative Frontier Myth. In an analysis of Cather's 1923 essay, "Nebraska: The End of the First Cycle" and O Pioneers! it argues that Cather revises the typical masculine, individualistic pioneer spirit into a Pioneer Spirit that is rooted in connectivity, collaboration and sustainability.
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Shen, Xianmin. "Going green : community and ecofeminism in Barbara Kingsolver." HKBU Institutional Repository, 2010. http://repository.hkbu.edu.hk/etd_ra/1178.
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McCarthy, Maureen Frances. "Exploring Sara Paretsky's detective fiction from the perspective of ecofeminism." CSUSB ScholarWorks, 2007. https://scholarworks.lib.csusb.edu/etd-project/3138.
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This thesis analyzes Paretsky's works and how the dominant members of society use their power to exploit the weaker members, and how that exploitation impacts society. It shows how the author connects the abuse that stems from the power of patriarchy to the abuse of nature.
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Fredell, Kelly A. "Women and sustainable development, an empirical analysis of ecofeminism." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq20788.pdf.
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Twine, Richard Thomas. "Ecofeminism and the 'new' sociologies : a collaboration against dualism." Thesis, Manchester Metropolitan University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369450.
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Duarte, Raquel Cristina Pereira. "O ecofeminismo e a luta pela igualdade de gênero : uma análise à luz da teoria bidimensional de justiça." reponame:Repositório Institucional da UCS, 2015. https://repositorio.ucs.br/handle/11338/1113.
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A presente pesquisa aborda conceitos trazidos pela Teoria Bidimensional de Justiça defendida pela filósofa Nancy Fraser para analisar a trajetória do movimento social conhecido como Ecofeminismo. A escolha do estudo sobre o Ecofeminismo justifica-se no fato deste ser um movimento social relativamente recente, pouco difundido entre a teoria e prática social brasileira, e, no entanto, já apresentar por um lado, inúmeras críticas e dúvidas e por outro, fartas aclamações e anuências. Por Teoria Bidimensional de Justiça tem-se aquela que busca uma atualização do conceito de justiça reportando-se a fundamentos da teoria da redistribuição econômica e da teoria do reconhecimento da diversidade cultural, como valores fundamentais na contemporaneidade. O reconhecimento é visto como sinônimo de valorização do status social de modo que todos os membros da sociedade tornem-se capazes de conviver e interagir entre si de forma equânime, sem qualquer distinção ou subordinação de uns sobre outros. Este conceito é utilizado como embasamento teórico para analisar o ecofeminismo e sua busca pela igualdade de gênero na atualidade. Todavia, antes disso, é preciso contextualizar o surgimento do Ecofeminismo enquanto corrente teórica e social. Desta feita, discorre-se sobre a história do movimento feminista e do movimento ambientalista/ecológico a fim de constatar os pontos convergentes e divergentes que deram origem ao Ecofeminismo. Para o Ecofeminismo, a opressão das mulheres e a exploração da natureza possuem origem no sistema patriarcal e antropocêntrico, que foi acentuado no sistema capitalista. Assim, a crítica aos dualismos impostos pelo sistema dominante encontra força e é amplamente combatido. Porém, ao analisar as diversas correntes e pensamentos que afloram no ecofeminismo notam-se divergências relevantes no que tange ao reconhecimento do “ser” mulher e a busca pela igualdade de gênero dentro do próprio movimento. Destarte, utilizando o método dedutivo, busca-se interpretar documentos internacionais e nacionais, além de políticas públicas específicas sobre o tema para alcançar o objetivo central da pesquisa e a compreensão acerca da igualdade de gênero segundo o Ecofeminismo, à luz da Teoria Bidimensional de Justiça.Submitted by Ana Guimarães Pereira (agpereir@ucs.br) on 2016-03-09T12:35:56Z No. of bitstreams: 1 Dissertacao Raquel Cristina Pereira Duarte.pdf: 1188172 bytes, checksum: c1a998a7ebc2d08afd0ff042f02a75c8 (MD5)
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Esta investigación aborda conceptos traídos por la Teoría Bidimensional de Justicia defendida por la filósofa Nancy Fraser para analizar la trayectoria del movimiento social conocido como el ecofeminismo. La elección del estudio sobre el ecofeminismo se justifica en el hecho de que este es un movimiento social relativamente reciente, poco difundida entre la teoría y la práctica social de Brasil, y, sin embargo, ya está presente, por un lado, muchas críticas y dudas y segundo, abundante aclamaciones y consentimientos. Por Teoría Bidimensional de Justicia se tiene la que busca una actualización del concepto de la presentación de informes a la justicia con fundamentos de la teoría de la redistribución económica y de la teoría del reconocimiento de la diversidad cultural como valores fundamentales en el mundo contemporáneo. El reconocimiento es visto como sinónimo de mejora de la situación social para que todos los miembros de la sociedad se vuelven capaces de coexistir e interactuar con los demás de una manera equitativa, sin discriminación ni subordinación de uno sobre otro. Este concepto se utiliza como marco teórico para analizar el ecofeminismo y su búsqueda de la igualdad de género en la actualidad. Sin embargo, antes de eso, es necesario contextualizar el surgimiento del ecofeminismo como una corriente teórica y social. Esta vez, se habla de la historia del movimiento feminista y el movimiento ambiental/ecológico con el fin de determinar las similitudes y las diferencias que dieron origen al ecofeminismo. Para el ecofeminismo, la opresión de las mujeres y la explotación de la naturaleza se han originado en el sistema patriarcal y antropocéntrico, que se acentuó en el sistema capitalista. Así, la crítica del dualismo impuesto por el sistema dominante encuentra fuerza y es ampliamente opuso. Sin embargo, al analizar las diversas corrientes y pensamientos que surgen en la notificación es el ecofeminismo diferencias relevantes en relación con el reconocimiento de "ser" la mujer y la búsqueda de la igualdad de género dentro del propio movimiento. Así, utilizando el método deductivo, se busca interpretar documentos nacionales e internacionales, además de las políticas públicas específicas sobre el tema para lograr el objetivo central de la investigación y la comprensión de la igualdad de género de acuerdo con el ecofeminismo, y sobretodo de acuerdo con la Teoría de la Bidimensional Justicia.
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Popova, K. "Ecofeminism as a generating element in environmental and humanitarian studies." Thesis, Видавництво СумДУ, 2009. http://essuir.sumdu.edu.ua/handle/123456789/8242.
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Hall, Judith K. "Ecofeminism and geography: the case of Vandana Shiva and Chipko." Thesis, Virginia Tech, 1994. http://hdl.handle.net/10919/40673.
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The study of human-environment interactions by geography is traditionally conceptualized as the "man-land" theme in geographic analysis. Feminists and other post-structuralists criticize that conceptualization. Following those critiques, this study evaluates ecofeminism as a possible alternative to a "man-land" formulation.
Ecofeminism is presented and analyzed as a school of thought that also
studies human-environment interactions. Vandan Shiva's discourse and treatment
of Chipko provide the central ecofeminist case study. The thesis elucidates
ecofeminism's sensitivity to the geographic concept of place in order to determine
whether or not ecofeminism is adequate as a geographic theory. Analysis of
Vandana Shiva's texts reveals that ecofeminism universalizes and fails to
accomodate the geographic concept of place.
Master of Science
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D'Cruz, Carolyn. "Ecofeminism as practice, theory, discourse: An Archaeological and genealogical study." Thesis, D'Cruz, Carolyn (1990) Ecofeminism as practice, theory, discourse: An Archaeological and genealogical study. Honours thesis, Murdoch University, 1990. https://researchrepository.murdoch.edu.au/id/eprint/13246/.
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The central aim of this thesis is to examine the usefulness of the archaeological and genealogical methods, as explicated by Michel Foucault, for exploring ecofeminism as a liberation movement and emerging field of academic inquiry. In particular, I will be using Foucault's concepts of "discursive formations", "discursive practices" and "power/knowledge relations" in order to investigate the factors which constrain and enable the circulation of ecofeminism as it enters the academy and appears in grass roots liberation movements. The purpose of studying ecofeminism in this way is to enable a bringing into play of the activist voices displaced by some philosophical commentaries. On a more implicit level, the inquiry is guided by Donna Haraway's concepts of "situated knowledges" and "cyborg politics". Together, the works of Foucault and Haraway will be employed to argue for a politics which aims at avoiding the use of essentialist and universalising frameworks. I am also arguing that it is, perhaps, a shared ethics and politics, rather than a unified epistemology, that gives rise to ecofeminist positions.
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Schwartz, Elaine Gail 1944. "Weaving a postmodern tapestry: Ecological literacy, ecofeminism and curriculum theory." Diss., The University of Arizona, 1997. http://hdl.handle.net/10150/282332.
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As the 20th century comes to a close, humanity faces an unprecedented global ecological crisis. The postmodern tapestry which constitutes this dissertation is an educator's response to the crisis. My theory of Ecofeminist Literacy, a critical ecofeminist postmodern epistemology, constitutes the central design of this tapestry. The genesis of Ecofeminist Literacy represents the interweaving and synergism of diverse theoretical threads: Ecological Literacy, Ecofeminism, Critical Postmodern Hermeneutics, The Sociological Imagination, Gandhian Non-Violence, and Curriculum as a Process of Inquiry. Ecofeminist Literacy and its accompanying pedagogical theory, the Ecofeminist Inquiry Process, provide the basis for a politicized form of intentional culture change at all levels of schooling. Examples of the pedagogical implications of Ecofeminist Literacy and the Ecofeminist Inquiry Process for teacher education, professional development and education in the schools serve to further emphasize the significance of this critical ecofeminist postmodern epistemology. Ecofeminist Literacy provides a viable pathway towards a just and ecologically sustainable future for all living and non-living entities on Mother Earth.
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Iribarren, Nadal Mariona. "Dones, cos i ecologia. Dona arbre." Doctoral thesis, Universitat de Girona, 2018. http://hdl.handle.net/10803/662679.
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The thesis presented is a study of some women's movements which claim a recovery of the female body from a feminist and ecologist standpoint and which are currently spreading their influence. It provides a summary of the different aspects that embrace these international movements and their growing influence in Catalonia. It is intended to reflect on the ambivalence, but also the potential of these resistance movements in the corrent medical, educational and socioeconomic model. The many interviews that are part of the text set different shades to complete the mosaic portrait of this reality. It is a qualitative analysis which gives voice to different women involved in some aspects of the moviment studied in this thesis, either as professionals or as users: the female body, the menstrual cycle, women's circles and motherhood. The results obtained highlight the fact that the link between environmentalism, feminism and corporeality not only involves changes towards new practices at individual and family levels but also claims a global economic decline in order to achieve greater attention to life and its cycles. If these new attitudes are not favored from the environment, the result may be a source of physical and psychological exhaustion for some women.La tesi que es presenta constitueix un estudi d'alguns moviments de dones que s'estan difonent actualment i que reclamen recuperar el cos femení des d'una perspectiva feminista i ecologista. S'ofereix un compendi dels diferents aspectes que abracen aquests moviments d'abast internacional i de creixent influència a Catalunya. Així, es pretén reflexionar sobre les ambivalències, però també les potencialitats d'aquests moviments de resistència a l'actual model mèdic, educatiu i socioeconòmic. Les múltiples entrevistes que formen part del text estableixen diferents matisos i completen el mosaic del retrat d'aquesta realitat. Es tracta d'una anàlisi qualitativa en què es dóna veu a diferents dones que participen en alguns dels aspectes del moviment que s'estudien en aquesta tesi, ja sigui com a professionals o com a usuàries: cos femení, cicle menstrual, cercles de dones i maternitat. Els resultats que s'han obtingut subratllen la vinculació entre l'ecologisme, el feminisme i la corporalitat que no només passa per canvis en noves pràctiques a nivell individual i familiar sinó també per una proposta global de decreixement econòmic per una major atenció a la vida i als seus cicles, ja que si des de l'entorn no s'afavoreixen, aquestes actituts poden arribar a suposar una font d'esgotament físic i psicològic per a algunes dones.
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Riemenschneider, Patricia Strauss. "Maternidade, consumo e sustentabilidade sob a ótica ecofeminista." reponame:Repositório Institucional da UCS, 2016. https://repositorio.ucs.br/handle/11338/1132.
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As sociedades ocidentais atuais tentam influenciar as mulheres e, em especial, as mães, sobre comportamentos e condutas na criação de seus filhos. Através de práticas enraizadas e estabelecidas, propagam que tudo que for derivado da tecnologia e do desenvolvimento é melhor e traria, como consequência, mais benefícios para a prole do que que o for instintivo e natural. A prática de cesáreas agendadas, o uso de leite artificial, o desaconselhamento ao uso da cama ou cômodo compartilhado, bem como a utilização de alimentos industrializados e processados na nutrição dos filhos seriam, desta forma, práticas “modernas” e “contemporâneas”. Já, em contrapartida, o parto natural, o aleitamento materno, a prática da cama compartilhada, bem como a alimentação baseada em produtos naturais seriam condutas “anacrônicas”, “inconvenientes” e “ultrapassadas”. No entanto, as práticas atuais e derivadas do “desenvolvimento não só não trazem benefícios para a saúde dos filhos, como também não são praticas ditas “sustentáveis”. Possuem altos custos de produção, além de gerar resíduos e descarte degradando, assim, o meio ambiente e diminuindo os recursos naturais do Planeta. O Ecofeminimo entende que a mitigação do protagonismo feminino e a exploração da Natureza são consequências de um mesmo fenômeno: a dominação masculina sobre ambas que existe em sistemas de opressão, como o patriarcado. Através de várias premissas, coloca mulheres e Natureza em um regime de submissão: trata a mulher como incompetente e incapaz para o ato de parir e de cuidar da prole e a Natureza como uma mera fonte de recursos, apta a ser degradada e explorada. A Filosofia Ecofeminista embasa teoricamente, assim, o presente estudo, já que trata, dentro de suas diferentes correntes, sobre a falácia de que tudo que for “tecnológico” e “desenvolvido” seria melhor que o “natural” e “instintivo”, quando na verdade, o que ocorre, é exatamente o contrário: o retorno às origens e às práticas primitivas relativas à maternidade, além de ser sustentável, também é, infinitamente melhor para a saúde das futuras gerações.Submitted by Ana Guimarães Pereira (agpereir@ucs.br) on 2016-04-29T18:14:09Z No. of bitstreams: 1 Dissertacao Patricia Strauss Riemenshneider.pdf: 2486390 bytes, checksum: 551c9bbb5ff83e4f37f968256f2ade1c (MD5)
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Current western societies try to influence women, particularly mothers; regarding their behavior and conduct in relation to the way they raise their children. Through practices ingrained and established, it is spread that everything derived from technology and development is better and consequently brings more benefits to the child than those which are natural and instinctive. The practice of arranged caesareans, the use of artificial milk, the non-use of a shared bed or room, as well as the use of industrialized and processed foods in the diet of the children to be, “modern” and “contemporary”. On the contrary, a natural birth, breast feeding and the practice of a shared bed, as well as foods based on natural products are “outdated”, “inconvenient” and “old-fashioned”. However, current practices derived from “development” not only fail to bring health benefits to the children, but are also not “sustainable” processes. They have high production costs, generate waste and harmful disposal to the environment and to the Earth’s natural resources. Ecofeminism understands the mitigation of female leadership and the exploration of nature are consequences of the same phenomenon; male domination over both that exists in systems of oppression as well as patriarchate. Through various assumptions which put women and nature in a regime of submission, treat women as incompetent and incapable of raising their children and nature as a mere source of resources, there to be degraded and exploited. The philosophy of ecofeminism theoretically underlies this, as does this study, and addresses within their different branches, the illusion that everything “technological” and “developed” is better than what is “natural” and “instinctive”, when in reality, what happens is the exact opposite; the return to our origins and primitive practices related to maternity, as well as being sustainable are infinitely better for the health of our future generations.
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Mallory, Chaone. ""Subject to the laws of nature" : ecofeminism, representation, and political subjectivity /." view abstract or download file of text, 2006. http://proquest.umi.com/pqdweb?did=1283960851&sid=2&Fmt=2&clientId=11238&RQT=309&VName=PQD.
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Thesis (Ph. D.)--University of Oregon, 2006.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 176-185). Also available for download via the World Wide Web; free to University of Oregon users.
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Khalil, Sara Abdelsabour Rady. "Ecofeminism and the deconstruction of dualisms : theorising contemporary American women's writing." Thesis, Durham University, 2018. http://etheses.dur.ac.uk/12929/.
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Drawing on the thinking of feminism and ecocriticism, ecofeminism’s main premise is that the patriarchal ideology legitimising the oppression of women and many other marginalised groups is also that which authorises the destructive oppression of nature. Rather than trying to encapsulate all of the expanding theory of ecofeminism, this thesis focuses on a foundational perspective: the ecofeminist deconstruction of dualisms. What ecofeminists share in common is an intention to deconstruct dualisms that serve to obstruct the presentation of a more interconnected, non-hierarchical, and non-reductionist view of life. This is based on a re-conceptualisation of dualisms inherited from patriarchal Western metaphysics, such as culture/nature, male/female, subject/object, transcendence/immanence, God/world, human/animal, public/private, and production/reproduction. The effect of these pervasive dualisms is that their second terms have been historically constructed as if inferior and subordinated to the first terms and have therefore underpinned systemic thinking that ideologically constructs the objects of those second terms as inferior and dependent. Literary texts might contribute to a more comprehensive understanding of responses to such dualisms and, accordingly, in this thesis an investigation is undertaken of literary works by the contemporary American women writers, Toni Morrison, Alice Walker and Marilynne Robinson: writers I define as ‘ecofeminist’. The Introduction to the thesis presents an overview of how different generations of feminists and ecofeminists have conceived of nature and have sought to redefine their relationship with it. The subsequent three chapters explore three interlocking sets of dualisms: the transcendence/immanence dualism, the public/private dualism, and the (wo)man/animal dualism. Each chapter traces a dualism’s origin and development in Western philosophy before exploring ecofeminists’ responses and critiques, not only in theoretical terms, but also via literary performativity in the selected fiction. Derrida’s two-step process of deconstruction (first inversion and then re-definition) is a line of thinking and practice that underpins the entire thesis and informs the argument: the feminist and ecofeminist reactions to these dualisms are read as, first, inverting the dualism; and, second, re-defining the terms of the dualism themselves.
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Kaur, Gurpreet. "Beyond the binary : postcolonial ecofeminism in Indian women's writing in English." Thesis, University of Warwick, 2017. http://wrap.warwick.ac.uk/106913/.
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This thesis discusses the inter-relations between the theoretical field of postcolonial ecofeminism, women writing fiction in the Indian subcontinent, and to an extent, environmental activism. I argue that it is necessary to disrupt the culture/nature dualism that aligns women ‘naturally’ to nature. The disarticulation and disruption of the culture/nature dualism throws the space in-between as a grey area where multiple positions are possible for the women. Much of the ecofeminist theory and accounts of women-led activism do not allow for this ambivalent relationship to the environment. Women writing Indian fiction in English highlight this ambivalent relationship that women have with the environment, thus providing an important counterpoint to both theory and accounts of activism. The overall thesis engages with three key theoretical frameworks—the representation of women and nature within postcolonial ecofeminist theories as well as accounts of activism; postcolonial fictions that engage with these issues of gender and environment; and a material feminist perspective to weave together the different threads to present an analysis and theory of the deeply interconnected and ambivalent concepts of representation of women, environment and space. I will explore and discuss the ambivalent relationship that women have with the environment through the filter of women writing Indian fiction in English. The novels to be analysed in this study allow me to engage a range of critical perspectives—from early ecofeminism to urban ecofeminism: Nectar in a Sieve (1954) by Kamala Markandya, Cry, the Peacock (1963) and Fire on the Mountain (1977) by Anita Desai, A River Sutra (1993) by Gita Mehta, The God of Small Things (1997) by Arundhati Roy, The Madwoman of Jogare (1998) by Sohaila Abdulali, An Atlas of Impossible Longing (2008) by Anuradha Roy and Monkey-Man (2010) by Usha K.R. The novels analysed in this thesis allow me to explore a range of issues within postcolonial ecofeminism, while ensuring that postcolonial ecofeminism is not just confined to ‘natural’ or ‘rural’ landscapes alone. It is also important to disarticulate the non-urban/urban binary, and include the built environment—cities and other urban spaces and places—into the fold of ecofeminism. The novels themselves span a time from immediate post-independence to contemporary times, allowing me to engage with a range of postcolonial issues along with issues of gender and environment.
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Provencher, Olga JoAnn. "Ecofeminism and Religion: Christianity and the Ethical Approach to the Environment." UNF Digital Commons, 2013. https://digitalcommons.unf.edu/etd/482.
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In this paper I attempt to formulate the Christianity-based ecocentric ethics, to answer the ecofeminists' quest to spiritually ground such ethics; I use the living example of the practices of the Catholic ''green sisters''.
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Torgé, Marcus. "Ecotourism in Donsol—ecofeminist perspectives." Thesis, Linköping University, Centre for Applied Ethics, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-8248.
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Tourism is a giant and growing industry that has big adverse effects on people and the environment. To counter this, different ways of reforming tourism have been tested, one of these is ecotourism. But what is ecotourism, and is it really so different in the end from regular mass tourism? This thesis will discuss the issue of ecotourism from a post-modern ecofeminist standpoint on a general, national, and local level. More specifically, it will be applied to whale shark ecotourism in Donso, the Philippinesl. I found that ecotourism shared the “soft” values with ecofeminism, such as love, care, and friendship, at least in theory. However, this changes as ecotourism is implemented in a society where other “hard” and mechanistic values, such as profit rules on the basis of power.
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Bile, Jeffrey Thomas. "Ecology, feminism, and a revised critical rhetoric : toward a dialectical partnership /." View abstract, 2005. http://wwwlib.umi.com/dissertations/fullcit/3191701.
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Erickson, Kathryn. "SILENCE, ABSENCE, AND MYSTERY IN LINDA HOGAN'S MEAN SPIRIT, SOLAR STORMS, AND POWER." Master's thesis, University of Central Florida, 2006. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/3470.
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ABSTRACT In Mean Spirit, Solar Storms, and Power, Linda Hogan uses the devices of silence, absence, and mystery to articulate the oppression and marginalization of Native Americans. Specifically, because of the environmental crises that produce conflict in each novel, the project benefits from ecocriticism, ecofeminism, and ecopsychology. Also, because of various interpretations that open up when silence is examined, theories of deconstruction strengthen the thesis. Ultimately, Hogan's characters move from silence as a form of tyranny to silence as a form of reconnection with tribal ways. As the characters discover pathways to native traditions, they also discover spiritual connections with the biosphere. The movement from silence as a form of tyranny to silence as healing to silence as a means of reconnection with tribal traditions and kinship with the environment ensures the natives' healing and survival. The Introduction discusses the overview of the project, illustrates my thesis regarding Hogan's use of silence, absence, and mystery, and outlines my critical methodology. In the methodology chapter, I detail specific references to ecocritical, ecofeminist, ecopsychological, and deconstructive texts that I use to analyze Hogan's novels. Beginning with Chapter Two, I discuss Mean Spirit, which is based on a true story involving the murders of Osage people during the 1920s in Oklahoma. In Chapter Three, I examine Solar Storms and track Hogan's use of silence, absence, and mystery in the story of a teenage girl who returns to her birthplace and reconnects with her tribe and the wild lands surrounding her home. Chapter Four features my close reading of Power, a coming-of-age story blended with eocological and ethical conflicts taking place in rural Florida. Finally, Chapter Five concludes the thesis and reasserts my argument that Hogan's use of silence, absence, and mystery illuminates the conflicts in her characters' lives and ultimately serves to clear a space for healing and survival.M.A.
Department of English
Arts and Humanities
English
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Clasen, Kelly. "Reconsidering Regionalism: The Environmental Ethics of Sarah Orne Jewett, Kate Chopin, and Willa Cather." Thesis, University of North Texas, 2011. https://digital.library.unt.edu/ark:/67531/metadc84189/.
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This study identifies environmentalist themes in the fiction and nonfiction of Sarah Orne Jewett, Kate Chopin, and Willa Cather and argues that these ideals are interdependent upon the authors’ humanistic objectives. Focusing on these three authors’ overlapping interest in topics such as women’s rights, environmental health, and Native American history, this dissertation calls attention to the presence of a frequently unexplored but distinct, traceable feminist environmental ethic in American women’s regional writing. This set of beliefs involves a critique of the threats posed by a patriarchal society to both the environment and its human inhabitants, particularly the women, and thus can be classified as proto-ecofeminist. Moreover, the authors’ shared emphasis on the benefits of local environmental knowledge and stewardship demonstrates vital characteristics of the bioregionalist perspective, a modern form of environmental activism that promotes sustainability at a local level and mutually beneficial relationships among human and nonhuman inhabitants of a naturally defined region. Thus, the study ultimately defines a particular form of women’s literary activism that emerged in the last decades of the nineteenth century and argues for these authors’ continued theoretical relevance to a twenty-first-century audience increasingly invested in understanding and resolving a global environmental predicament.
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Jabeen, Neelam. "Women and the Environment of the Global South: Toward a Postcolonial Ecofeminism." Diss., North Dakota State University, 2016. http://hdl.handle.net/10365/25914.
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In this study I claim that mainstream ecofeminism is inadequate to translate the experiences of the women of the Third World and propose postcolonial ecofeminism. The study focuses on the ecofeminist assumption of women?s relationship of care and compassion with nature. Through textual examples, I show the complexity of relationships between South-Asian women, and their natural environment, and claim that these relations are based on their material conditions and social status rather than necessarily being that of care and compassion. The study also highlights the acute nature of women-nature connection in the South-Asian societies where women are treated as land: their bodies are used to reproduce, and at times leased out to earn sustenance through prostitution. I have selected multiple South-Asian texts (fiction). Chemmeen, Village by the Sea, The Folded Earth, and The Hungry Tide are used to shed light on the role of their respective authors in developing postcolonial ecofeminism. Chemmeen, Nectar in a Sieve and Village by the Sea are analyzed to highlight the practices of the characters, male and female, which appear to be disruptive and harmful for their natural environment that sustains them. Then I use alternative analysis that I term as postcolonial ecofeminist perspective, to interpret the practices of the characters, while considering the livelihood strategies of these characters. I provide textual examples from Nectar in a Sieve and Water to support my claim that in the presented societies, women?s bodies are not just symbolically connected to land but are actually treated as land in the form of prostitution. I also analyze Madwoman of Jogare as a counter example that epitomizes mainstream ecofeminism, and also helps to complicate the notion of embodiment. The study also provides pedagogical implications of postcolonial ecofeminism by providing a sample reading of Fire on the Mountain. Besides challenging mainstream ecofeminism, all the discussed texts highlight the need for a revised ecofeminism that encompasses the postcolonial perspective. The study also shows the rhetorical significance of such texts that may enable students in the classroom to become active members of the society who want to bring change.
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DeGenaro, William. "The nature of working-class literature: an ecofeminist critique." Youngstown State University / OhioLINK, 1998. http://rave.ohiolink.edu/etdc/view?acc_num=ysu997116409.
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Liska, Joyce 1955. ""Ism-schism" worldview and the demise of nature: Ecofeminism as a viable alternative." Thesis, The University of Arizona, 1995. http://hdl.handle.net/10150/278506.
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This paper suggests that environmental degradation is a symptom of a corrupt worldview. The dominant Western worldview construes the world as an aggregate of component parts having an antithetical, competitive relationship. This dualistic arrangement which divides and then negates the "other" conditions people to value aggression and power, and inevitably results in violence. Nature, in this hierarchical caste system is regarded as inferior, inert, or evil. Behavior and social institutions, such as the Christian religion, science and capitalist economy both reflect and reproduce these destructive values. Ecofeminism, by contrast, offers an alternative worldview more conducive to environmental prosperity. It regards the cosmos holistically, with all components having an equally valid, albeit distinctive, significance. This orientation emphasizes compassion and communion rather than fear and subjugation. Dissociating from the ego-based mindset of domination which underpins social and environmental decay allows the possibility of transforming consciousness and establishing an ecological worldview.
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Pérez, Marina Daniel. "Anthropocentrism and Androcentrism : An Ecofeminist Connection." Thesis, Södertörns högskola, Institutionen för kultur och kommunikation, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-2817.
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Burkart, Jennifer. "May Ayim and Alev Tekinay writing to raise critical consciousness /." Morgantown, W. Va. : [West Virginia University Libraries], 1999. http://etd.wvu.edu/templates/showETD.cfm?recnum=685.
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MACHADO, Patricia Santos. "A MULHER ALÉM DO BEM E DO MAL: Malévola e a representação cinematográfica do feminino integrado." Universidade Metodista de Sao Paulo, 2016. http://tede.metodista.br/jspui/handle/tede/1548.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
A study on the symbolic and self-defining constructions of the Woman in the narrative and the structures of female characters in the Disney Studios production Maleficent (2014) – USA. The plot is inspired on the fairy tale “The Sleeping Beauty in the Wood” but from a feminine standpoint, widening the possibilities of interpretation and allowing for a rupture from the dichotomic paradigm related to the struggle between “Good versus Evil”. This research aims at studying the evolution of the archetypical imaginary constructs of the characters in Maleficent in contrast with female identity in contemporary culture. For that end, the theoretical frame of reference includes the study of social imaginaries through the works of Durand, Edgar Morin and, most notably, Michel Maffesoli; psychoanalytical concepts from the works of de C.G. Jung, Erich Neumann, Marie-Louise Von Franz and Clarissa Pinkola Estés; Stuart Hall’s, Laura Mulvey’s and Gilles Lipovetsky’s theories of Cultural Studies with an emphasis on gender; and also ecofeminism, through the works of authors such as Vandana Shiva and Maria Mies. Our selected theoretical-methodological reference is the Depth Hermeneutics, with a view to the interpretation of the symbolic structure of our study. As a result of this research we verify a process of saturation of identity and symbolic patterns originated in Modernity, and the evolution of new dynamics in mediatic and communication narratives.
Estudo sobre as construções simbólicas e identitárias da mulher presentes na narrativa e na estrutura das personagens femininas do filme Malévola (2014) – produção dos estúdios Disney (EUA). A narrativa é inspirada no conto de fadas “A Bela Adormecida do Bosque” e distingue-se pela perspectiva feminina, modificando as possibilidades de interpretação, além de possibilitar a quebra do paradigma dicotômico relacionado ao Bem e ao Mal. A pesquisa tem por objetivo estudar a evolução das construções imaginárias da mulher no cinema e traçar paralelos entre as características arquetípicas das personagens de Malévola em relação à identidade da mulher na contemporaneidade. Para tal, será tomado como referencial teórico os estudos do imaginário social, com as obras de Gilbert Durand, Edgar Morin e, em especial, Michel Maffesoli; conceitos da psicanálise a partir dos trabalhos de C.G. Jung, Erich Neumann, Marie-Louise Von Franz e Clarissa Pinkola Estés; as teorias de Stuart Hall, Laura Mulvey e Gilles Lipovetsky relacionadas aos estudos culturais com ênfase em gênero; e também o ecofeminismo através dos trabalhos de autoras como Vandana Shiva e Maria Mies. Nosso referencial teórico-metodológico é a Hermenêutica de Profundidade (HP) visando à interpretação da estrutura simbólica de nosso objeto. Resultam desta pesquisa a verificação de um processo de saturação de padrões identitários e simbólicos provindos da modernidade e a evolução de novas dinâmicas nas narrativas presentes nas mídias e na comunicação.
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Bilgen, Funda. "An Ecofeminist Approach To Atwood&." Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/3/12610246/index.pdf.
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This thesis analyzes the analogy between woman and nature and ecofeminist theory that emphasizes the parallelism between man's exploitation of woman and nature. It aims to make an ecofeminist analysis of three novels: Surfacing by Margaret Atwood, The Cleft by Doris Lessing and The Stone Gods by Jeanette Winterson. First, this thesis introduces the history and main principles of ecofeminist theory. These novels by different women writers investigate the embodiment of these main principles in three novels despite the fact that the same aspects of the theory can sometimes be interpreted differently in these novels. In analyzing these three novels as applications and/or the criticisms of ecofeminist theory, it was found that two theories, social ecology and Cyborg Theory, are also necessary. The later novels use ideas from these related theories alongside ecofeminist ideas. In order to undertake this analysis in each novel, this thesis also studies the assignment of determined social roles to man and woman and the duality resulting from this inequality. Next, it investigates the colonization of both nature and woman'
s body by man&
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s intervention, that leads to the alienation of woman from herself and society. Furthermore, this thesis shows the exploitation process of females and nature by males who consider both as objects.
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Mallory, Chaone. "Toward an Ecofeminist Environmental Jurisprudence: Nature, Law, and Gender." Thesis, University of North Texas, 1999. https://digital.library.unt.edu/ark:/67531/metadc2219/.
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This thesis develops a legal theory reflecting the insights of feminism and environmental philosophy. I argue that human beings are not ontologically separate, but embedded in webs of relationality with natural others. My primary purposes are to 1) delineate ways in which institutions of modernity (such as law and science) have precipitated ecosocial crisis through the attempt to dialectically enforce mastery and control over nature and women; and 2) explore alternate political forms and ontologies which challenge the classical liberalist view of the (human) individual as a radically isolated, discrete, autonomous being. My overarching theme is that law functions as a narrative that can both hinder and enhance the promotion of ecological ideas, and how ecofeminism can contribute to transformative projects of environmental philosophy and feminist law.
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Passantino, Eleonora <1992>. "Ecofeminism in India: from the Chipko Movement to the Case of Narmada Valley Development Project." Master's Degree Thesis, Università Ca' Foscari Venezia, 2017. http://hdl.handle.net/10579/10169.
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L’obiettivo della mia tesi è quello di indagare il contesto in cui nasce e si sviluppa il pensiero ecofemminista nell’ India post-indipendenza. Nel primo capitolo, lo scopo è quello di partire da un quadro generale e teorico dei principi ecologici e femministi sviluppati da attiviste indiane, tra cui Vandana Shiva. Quest’ultima spiega il discorso che legittima una gestione sconsiderata della natura, le metafore di sviluppo che nascondono interessi capitalistici, ma soprattutto le conseguenze di tutto ciò in India, dove l’ambiente circostante è fonte primaria di sussistenza e dove forme antiche di conoscenza ecologica, conservata dalle donne dei villaggi, viene minacciata da progetti di uno sviluppo ineguale. Nel secondo capitolo si passa alla situazione concreta dell’azione collettiva, portata avanti per prima dalle donne del movimento Chipko. Queste donne, provenienti dalle regioni montuose dell’Himalaya, sono state le prime vittime di pratiche forestali a scopi industriali che hanno distrutto i loro mezzi di sostentamento. Per questo motivo si sono organizzate creando un fronte comune di opposizione alle autorità e ai fautori dei progetti di sviluppo, diventando simbolo di sostenibilità e di simbiosi tra uomo e natura. Nel terzo capitolo l’argomento centrale è sempre l’opposizione a grandi progetti di modernizzazione territoriale, questa volta rivolto alle dighe. In particolar modo viene analizzato il caso del “Progetto di sviluppo della Valle di Narmada”, all’interno del quale la controversa costruzione della diga Sardar Sarovar ha avuto effetti devastanti sulla popolazione della valle e in particolar modo sui gruppi meno favoriti, quali contadini, tribali e donne. Anche in questo caso movimenti dal basso hanno cominciato a organizzarsi contando un consistente numero di donne, e quindi contribuendo a una nuova consapevolezza del loro ruolo come agenti attivi nelle trasformazioni sociali delle comunità dei villaggi. Le loro proteste hanno ottenuto importanti risultati a livello locale ma anche internazionale. Filo conduttore dei vari movimenti di opposizione citati è il loro modus operandi, ossia il principio gandhiano del Satyagraha e della resistenza non violenta.
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Khalfallah, Noran. "Women and the Environment in Tunisia." Thesis, Uppsala universitet, Institutionen för geovetenskaper, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-160454.
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This study investigates the underlying factors of what connects gender and social status with environmental exploitation in the Tunisian society. It starts from an Ecofeminist theoretical basis, which explores the male domination over women and the natural environment. Furthermore, it uses a top-down and a bottom-up approach to test the hypothesis of the study. The top-down approach relies on Dryzek’s discourse analysis while the bottom-up approach is based on empirical data and Schwartz’s seven cultural value orientation theory. Through the discourse analysis elements of a Sustainable Development environmental discourse were identified. Moreover, Schwartz’s culture value orientation theory showed that even though Tunisian women live in harmony with nature, because the society emphasizes values such as embeddedness and hierarchy, the culture is not likely to promote equality. Thus, the hypothesis of the study was fulfilled, i.e. there is a relationship between the subordination of the Tunisian woman and the degradation of the environment.
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Nugent, Monica School of Science & Technology Studies UNSW. "Nature's women: ecofeminist reflections on Jabiluka." Awarded by:University of New South Wales. School of Science & Technology Studies, 2002. http://handle.unsw.edu.au/1959.4/20331.
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Environmentalists see the protest against the Jabiluka uranium mine in Australia's Northern Territory as an example of positive green-black relations. The formation of an alliance between Aboriginal owners and greens to protest against the mine resulted in a lengthy campaign that included maintaining a camp near the leasesite and organising a long series of mass protest actions in a remote location over an extended period from March to October 1998. However, some tensions between greens and the traditional Aboriginal owners became evident as the campaign went on. This thesis traces the origins of these tensions to past conflicts between environmentalists and Aboriginal people and shows that they are largely related to their conflicting perceptions of the environment. Those perceptions arise from different knowledge systems and are encapsulated in the terms 'wilderness' and 'country', used to describe the physical world by environmentalists and Aboriginal owners respectively. I discuss the attitudes towards the environment that accompany those perceptions and consider the way they were manifest in some of the tensions that arose at Jabiluka. The close relationship between influential strands of environmentalism and Western science is a related source of conflict. My analysis of that relationship shows that environmentalism, via 'green science' is more closely aligned with the developmentalist worldview than the Aboriginal worldview. The thesis is an analytical reflection upon the Jabiluka Protesters' Camp based on the personal experience I gained from my fieldwork there and informed by the literature of feminism, ecofeminism, social constructionism and anthropology. I discuss the manifestations of ecofeminism I observed at Jabiluka. I argue that the Jabiluka Protesters' Camp functioned successfully because it utilised ecofeminist principles and practices, that as a consequence the relationship between greens and blacks has been strengthened and therefore that ecofeminism can continue to have a positive effect on those relations in the future.
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Aubrey, Amanda Leigh. "The Gastonia Novels and Ecofeminism: Rereading the Works of Fielding Burke Grace Lumpkin and Myra Page." Digital Commons @ East Tennessee State University, 2011. https://dc.etsu.edu/etd/1355.
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This thesis examines Fielding Burke's Call Home the Heart, Grace Lumpkin's To Make My Bread, and Myra Page's Gathering Storm through the lens of ecofeminism, an interdisciplinary theory that contributes the necessary insight into the link between the abuse of power on personal, political, and economic levels that underlies the human oppression and environmental exploitation experienced by the novels' characters and communities. A resurrection of the Gastonia novels through the framework of ecofeminism will contribute to the scholarly discourse regarding this maturing theory as well as intensify the critical body of work concerning the Gastonia novels themselves.
This thesis, in conjunction with the works of instrumental Appalachian scholars, literary critics, and historians as well as major landmark texts in the field of ecofeminism such as Kathy Warren's Ecofeminism: Women, Culture, Nature and Greta Gaard's Ecofeminism: Women, Animals, Nature, purposes to advance the critical standing of the Gastonia novels.
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Machado, Marcelo Pereira. "Experiências criativas de ressignificação em Hilda Hilst: uma perspectiva ecofeminista." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/5383.
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A tese tem como objetivo analisar a produção literária em prosa da autora Hilda Hilst, principalmente os textos Fluxo-Floema, A obscena senhora D, “Rútilo Nada”, além de sua trilogia obscena, a partir de uma compreensão que amplie as noções mais habituais da crítica em relação à escritora, vinculadas apenas a um discurso de radicalidade e transgressão. Nesse aspecto, o trabalho orientou-se por uma perspectiva que problematizasse a postura encontrada nos textos de Hilst, ultrapassando o entendimento que já se sabia da sua produção e focalizando a atenção, assim, em elementos que estavam inseridos dentro de um repertório de signos tradicionalistas e imanentistas, como por exemplo, a casa e o ambiente familiar. Partindo disso, percebeu-se que os textos construíam um mecanismo de ruptura inusitado, pois não ignoravam o legado idealista desses signos, ou seja, reconheciam sua força na existência e propunham resistências criativas. Dessa maneira, Hilst aproxima sua produção em prosa da corrente ecofeminista, a qual também propõe uma atitude de retecimento não só à esfera ambiental, mas também social e subjetiva. Nesse ponto, a tese propicia uma discussão em torno da noção de “ecologia” e mostra de que maneira o alargamento do seu conceito serviu como parâmetro para se entender o ousado procedimento de ruptura de Hilst, levando-se em conta o caráter metafísico das construções tradicionalistas.
The doctoral thesis aims to analyze the author Hilda Hilst’s literary production in prose, mostly the texts Fluxo-Floema, A obscena senhora D, “Rútilo Nada”, and also her obscene trilogy, coming from a comprehension that expands the ordinary concepts of critics concerning this writer, linked only to a radicality and transgression discourse. In this aspect, the work was guided through a perspective which could problematize the posture found in Hilst’s texts, going beyond what was understood and already known about her production, and, this way, focusing the attention on elements which were inserted in a repertoire of traditionalist and immanentist designations, for example, the house and the family environment. Based on this assumption, it was noticed that the texts built an unusual mechanism of disruption as the idealistic legacy was not ignored by those designations, that is, their force in the existence was known and creative resistance was proposed. This way, Hilst approaches her production in prose to the ecofeminist academic movement, which also proposes an attitude of reframing not only in the environmental sphere, but also in the social and subjective ones. Regarding this, the thesis provides a discussion about the notion of “ecology” and shows how the expansion of its concept was used as a parameter to understand Hilst’s audacious procedure of disruption, taking into account the metaphysic character of the traditionalist constructions.
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Young, Alison Margaret Grieg. "Re-embodying leadership through a re-examination of the sacred." Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/16455.
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The last couple of decades have witnessed an exponential increase of interest in religion and spirituality in the academic disciplines of leadership and organization. Some scholars argue that this interest is prone to neglect analysis of Western religion’s historical origins and therefore of what may be its repressed influences on leadership and organizational practices. Others, that this revived focus on the sacred may be limited by an over-reliance on too narrow a theology rooted within a singular (Judeo-Christian) cosmology. I seek to both speak to and expand the concerns of such previous research. I do this by introducing ecofeminism as a theoretical framework for a critical analysis of the macro level of what has already been framed as the repressed influence of mainstream religious orthodoxy within the field of leadership studies. Building upon the perspectives provided by ecofeminism and feminist spirituality I extend the aforementioned concerns by suggesting that some of the ethics within the Judeo-Christian cosmology itself bear some relationship to and responsibility in crises relating to environmental sustainability and social justice. I explore a number of related themes, arguing in particular that the demotion of nature and partnership with what might be described as the divine feminine within Western culture are not only linked but also generate profound dysfunction, in both leadership and organization. In the second section I present empirical data at a micro level, collected within a contemporary spiritual community where both nature and the divine feminine play central roles in its cosmology. The School of Movement Medicine functions as a financially successful business organization dedicated to the encouragement of spiritual fulfillment, ecological sustainability and social justice. The practices it teaches are specifically designed to assist those who engage with them to take responsibility for responding to the individual, societal and global challenges that lie before us - aiming, in other words to make leaders out of members. My hope is that these explorations may answer some of the calls of previous work to broaden representation within the leadership and spirituality field, as well as enriching its theory and practice with greater potential to generate increased levels of social justice, environmental sustainability and human fulfillment.
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Findahl, Susanna. "Analyzing Stockholm’s Comprehensive Plan: In Search of an Ecofeminist Future 2050." Thesis, KTH, Urbana och regionala studier, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-155940.
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This report addresses the environmental discourse of the current comprehensive plan of Stockholm, The Walkable City, and in what ways it can be developed following an ecofeminist framework. With a foundation in a critical perspective on current processes of urbanization, ecofeminist theory, and an interest in the potential in utopian thought, this thesis attempts to assist the comprehensive plan in finding alternative ways of approaching the urban development of the city, in search for social and environmental justice through increased citizen participation. Ecofeminists argue that economic growth is conditioned by and enforces colonial and patriarchal relations between humans, and between humans and nature. The current global process of urbanization is an integral part in sustaining the economic growth, making cities an important area to address in search of other relations. Sustainable development has been put forth as a way to relieve the negative social and environmental effects of the economic system, and has informed much urban policy-making. Urban policy, such as comprehensive plans, shape the path of urban development. The main strategy of the current comprehensive plan of Stockholm is ”sustainable growth”. This thesis analyses the components that make out the strategy of sustainable growth in order to understand why it is problematic. Further, it engages in participatory scenario generation using an ecofeminist framework, to find new ideas and paths for a sustainable urban development in Stockholm. The conclusions that are found comprise the positive notion that there are great chances to develop the notion and strategies for sustainability through workshops with stakeholders. While the overall course of development of the scenarios may be too far from our current reality to be easily implemented, there are several suggestions with great potential even in our current context. Furthermore, the results point out important directions in which to develop the plan in a longer perspective, that concern a fundamental restructuring of the political economy along more socially and environmentally sound lines that elevate the interconnectedness of humans and nature. This is a restructuring that makes economic growth according to the current model impossible, but that aims for equality between humans and far-reaching environmental protection. It is also pointed out that the deployment of a multitude of conflicting scenarios in planning would benefit both the urban development and democratic participation.Denna studie hanterar miljödiskurser i den gällande översiktsplanen för Stockholm, Promenadstaden, och hur de kan utvecklas utefter ett ekofeministiskt ramverk. Med en grund i ett kritiskt perspektiv på samtida urbaniseringsprocesser, ekofeministisk teori, och ett intresse i den potential som vilar i utopiskt tänkande, avser detta arbete vara översiktsplanen behjälplig i att hitta alternativa vägar att närma sig stadens utveckling, på jakt efter social och miljörättvisa genom ökat medborgardeltagande. Ekofeminister menar att ekonomisk tillväst villkoras av och förstärker koloniala och patriarkala relationer mellan människor, och mellan människor och naturen. Den nuvarande globala urbaniseringsprocessen är en grundläggande del i att upprätthålla ekonomisk tillväxt, vilket gör städer till ett viktigt område att hantera ifall nya relationer ska etableras. Hållbar utveckling har framhävts som ett sätt att minska det ekonomiska systemets negativa sociala och miljöeffekter, och har därför haft stort inflytande över policys för stadsutveckling. Policys, som översiktsplaner, formar hur våra städer utvecklas. Den huvudsakliga strategin i Stockholms gällande översiktsplan är ”hållbar tillväxt”. Denna studie analyserar de delar som formar strategin hållbar tillväxt för att förstå varför den är problematisk. Vidare ägnas arbetet åt generering av framtidsscenarier med deltagare utifrån ett ekofeministiskt ramverk, för att finna nya idéer och spår för hållbar stadsutveckling i Stockholm. Slutsatserna omfattar den positiva uppfattningen att det finns goda chanser att utveckla formuleringen av och strategierna för att nå hållbarhet genom workshops med deltagare. Även om den övergripande utvecklingsinriktningen i scenarierna ligger alltför långt ifrån vår nuvarande verklighet för att med lätthet implementeras finns det fortfarande många konkreta förslag med god potential redan idag. Vidare pekar resultaten ut viktiga riktningar för planens utveckling i ett längre perspektiv, vilka har att göra med en grundläggande omstrukturering av den politiska ekonomin i enlighet med en mer socialt och miljömässigt förnuftig riktning, där mänsklighetens och naturens ofrånkomliga sammanlänkning upphöjs. Det är en omstrukturering som gör ekonomisk tillväxt enligt nuvarande modell omöjlig, men som eftersträvar jämlikhet mellan människor och ett långtgående miljöskydd. Det påpekas vidare i rapporten att nyttjandet av motstridiga scenarier i planering skulle bidra både till stadsutveckling och demokratiskt deltagande, där de konflikter planering präglas av blottläggs.
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Martinsson, Ida. "Ecofeminism in Anne of Green Gables : Giving up the Connection to Nature and Becoming a Proper Lady." Thesis, Linköpings universitet, Institutionen för kultur och samhälle, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-177308.
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Moioli, Giulia <1994>. "Coping with the Anthropocene in China. The potential of ecofeminism to inform value systems and societal practices." Master's Degree Thesis, Università Ca' Foscari Venezia, 2019. http://hdl.handle.net/10579/15982.
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At present, the future of humanity is at stake, the transition to the Anthropocene has marked the beginning of the downfall of our Earth caused by the massive impact of human activities. Faith in science and technology perpetuates the logic of exploitation and domination of patriarchal and capitalist society and it legitimizes the double oppression of nature and women, therefore a transformation of the value system can represent a leverage point to foster changes. It this context, ecofeminism makes its own way into the debate criticizing the anthropocentric/androcentric structure of society. The holistic approach of ecofeminism eradicates the dualistic thinking, it fosters the ethic of care, it enhances the values of cooperation, love, forgiveness, recognizing the equal value of every life on earth. The objective of this thesis is to explore the relevance of the concept and practice of ecofeminism for China. In the PRC the development of ecofeminism is hampered by the administrative and political system and there are difficulties in developing an ecofeminism with Chinese roots. Despite the challenges, some insights for the construction of a local ecofeminism have been gathered to demonstrate the possibility of an ecofeminist development outside the Chinese academia: the construction of Daoist ecofeminism, ecofeminism traits in the matrilineal system of China’s Mosuo ethnic group and a brief analysis of the work of two environmental activists, Wang Yongchen and Chai Jing.
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Alves, Sabrina. "Ela muda tudo o que toca e tudo o que ela toca, muda: a construção de uma nova espiritualidade a partir do corpo e das fases da vida." Pontifícia Universidade Católica de São Paulo, 2011. https://tede2.pucsp.br/handle/handle/1838.
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Previous issue date: 2011-11-29Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The dissertation "She changes everything She touches and everything She touches changes: the construction of a new spirituality from the body and the stages of life." is the result of a two-year research. The goal of this work was to understand spirituality and the construction of the divine that is born from the body based on biological sexual phases of women, as well as to understand the processes of resistance, the potential of this knowledge and practices, and how these individuals would be producing new religious readings based on these perceptions. As we listen and analyze the life stories of four characters who use biological passages of their bodies in order to ritualize and give birth to a new spirituality, we realize that they are breaking dichotomies and privileging the integrality of their bodies in search of a redemption from their choices. We also realize that they have been using their experiences to encourage other women to do the same in groups called "circles of women". Finally, in a processual form, these women have established a closer relationship between their body and the earth, being the last one the goddess herself.
A dissertação Ela muda tudo o que toca e tudo o que Ela toca, muda: A construção de uma nova espiritualidade a partir do corpo e das fases da vida é resultado de dois anos de pesquisa. Nosso objetivo foi compreender a espiritualidade e a construção do divino que nasce do corpo tendo como base as fases sexuais biológicas das mulheres, os processos de resistência, as potencialidades desses saberes e práticas e de que modo, estariam a partir dessas percepções, tais sujeitos produzindo novas leituras religiosas. Ao escutarmos e analisarmos as histórias de vida de quatro personagens que utilizam as passagens biológicas de seus corpos para ritualizarem e gestarem uma nova espiritualidade observamos que, estavam quebrando dicotomias e privilegiando a integralidades de seus corpos na busca de uma redenção a partir de suas escolhas. Percebemos que têm usado suas experiências para estimular outras mulheres a fazerem o mesmo em grupos de círculos de mulheres . E que de uma forma processual estabeleciam uma estreita relação do corpo com a Terra e esta sendo a própria deusa
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Guedes, Fábio Lúcio Antunes. "Dietética natural: mulheres, ecologismo e espiritualidade na cozinha da Nova Era." Universidade Federal da Paraíba, 2015. http://tede.biblioteca.ufpb.br:8080/handle/tede/8591.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
Based on ethnographic experience of the encounter from natural and modern kitchens, a therapeutic healing house rises as a representation of a socio-ecological conflict that operates in the formation of different types of cookery expertise. Among 'modern chefs that naturalizes human taste', ‗barefoot female cooks' take us for a walk through the production fields, of commensality of natural foods in search of detailing the historical exclusion of female soul from the art of cookery (DORIA, 2013). Sensitized by a mind-and-body practice based on integrality, openness and attention, this barefoot women seek to grant legitimacy to female devir, in exercising alternative cure methods while facing a quarrelsome modern culinaric habitus responsible for reifying hodiern social gastro-anomie (FISCHLER, 1979). Different theoretical horizons, the dwell perspective (INGOLD, 2011) and acctancy (LATOUR, 1994), were gathered comparatively in order to compose a comprehensive analysis of a ‗eco-vegetarian‘ background, complemented by a parallel ethnographic immersion among producers of organic food in Brazil (ENCA) and Spain (WWOOF) in order to discuss emerging responsibilities in contemporary ecological devir, analysis the anti-ecology immanent in modern dietetic sciences.
Dedicada à investigação da emergência social do cozinheiro enquanto sujeito comedor, apresentamos uma etnografia sobre a estruturação da Cozinha Natural, e das ressignificação sócio-dietética decorrente de uma inversão da cosmo-ecologia gastronômica modernamente instituída. A casa de cura alternativa que nasce como representação de um conflito sociológico heteróclito, entre humanos e não-humanos, contextualiza a formação de uma expertise culinárica contemporânea - cozida no campo da construção da alteridade. O encontro fronteiriço entre as cozinhas natural e moderna ocorre em meio a um processo de legitimação social, de ‗cozinheiras de pés descalços‘ mediadas por uma experiência de desnaturalização do paladar e libertação da corpo feminino. A moderna exclusão do espírito feminino do recinto culinárico (DORIA, 2013) em favor dos chefs, figura como naturalização de nossa animalidade, na instituição de um habitus dietético carnista indesejado, reificador do atual estado de gastroanomia sociológico (FISCHLER, 1979). Uma análise compreensiva da prática dietética vegetariana e da intersubjetividade dos modos de vida consecutivos, é complementada por um empreendimento etnográfico entre produtores de alimentos orgânicos na Espanha.