Relevant bibliographies by topics / Ecowomanism

Academic literature on the topic 'Ecowomanism'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Ecowomanism"

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Harris, Melanie L. "Ecowomanism." Worldviews 20, no. 1 (2016): 5–14. http://dx.doi.org/10.1163/15685357-02001002.

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This essay provides a definition and theoretical frame for ecowomanism. The approach to environmental justice centers the perspectives of women of African descent and reflects upon these women’s activist methods, religious practices, and theories on how to engage earth justice. As a part of the womanist tradition, methodologically ecowomanism features race, class, gender intersectional analysis to examine environmental injustice around the planet. Thus, it builds upon an environmental justice paradigm that also links social justice to environmental justice. Ecowomanism highlights the necessity for race-class-gender intersectional analysis when examining the logic of domination, and unjust public policies that result in environmental health disparities that historically disadvantage communities of color. As an aspect of third wave womanist religious thought, ecowomanism is also shaped by religious worldviews reflective of African cosmologies and uphold a moral imperative for earth justice. Noting the significance of African and Native American cosmologies that link divine, human and nature realms into an interconnected web of life, ecowomanism takes into account the religious practices and spiritual beliefs that are important tenets and points of inspiration for ecowomanist activism.
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Gaál-Szabó, Peter. "Remembering Into Being: Ecowomanism, Womanist Theology, and Memory." Romanian Journal of English Studies 19, no. 1 (November 1, 2022): 121–28. http://dx.doi.org/10.2478/rjes-2022-0015.

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Abstract The paper investigates the ecowomanist memory work based on context, integration, and relationality evoking a strategy of bonding through remembering. Reconstructing knowledge establishes an interstructure, which enables ecowomanists to remember themselves into being while deploying the mnemonic text as countermemory. The overriding of the fragmentation of the memory text is aided by the restorative activity in/through nature that contributes to a sense of completeness.
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Pu, Xiumei. "Turning Weapons into Flowers." Worldviews 20, no. 1 (2016): 30–47. http://dx.doi.org/10.1163/15685357-02001004.

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This essay explores the synergies between ecowomanism and Bön, a spiritual tradition that is indigenous to Tibet. It develops the concept of “ecospirituality,” a nature-inspired spiritual way of knowing and living, arguing that ecowomanism and Bön gravitate toward each other for their shared ecospiritual sensibility. This sensibility has the potential to generate and sustain possibilities for social and environment wellbeing. An examination of the ecospiritual synergies between ecowomanism and Bön can inspire new ways of knowing and help create constructive methods of making positive changes at individual, social, and environmental levels.
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Maparyan, Layli. "Seeds of Light, Flowers of Power, Fruits of Change." Worldviews 20, no. 1 (2016): 48–63. http://dx.doi.org/10.1163/15685357-02001005.

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Ecowomanism focuses on the relationships between humans and nature through a spiritualized lens. Three core principles of ecowomanism are Livingkind (all living things are of a type), Aliveness (life pervades all creation, visible and invisible), and Luminosity (all living things are filled with light and spirit). Ecowomanism makes a unique, spiritually infused, ecological activist praxis possible. Three notable exemplars of this praxis are Sister Chan Khong (who established Sweet Potato Farm in France as part of her mindfulness-based peace activism), Kiran Bedi (who elevated the dignity of prisoners through her beautification of Tihar Jail/Ashram in India), and Wangari Maathai (who conscientized members of the Kenyan military by helping them to see the value of protecting the natural environment and planting trees as part of the Green Belt Movement).
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Harris, Melanie L. "Ecowomanism: Black Women, Religion, and the Environment." Black Scholar 46, no. 3 (July 2, 2016): 27–39. http://dx.doi.org/10.1080/00064246.2016.1188354.

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Harris. "Ecowomanism: Buddhist–Christian Dialogue from a Womanist and Ecological Perspective." Journal of Feminist Studies in Religion 36, no. 1 (2020): 123. http://dx.doi.org/10.2979/jfemistudreli.36.1.11.

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Conway, Christopher. "Ecowomanism: African-American Women and Earth-Honoring Faiths by Melanie L. Harris." Journal of Ecumenical Studies 54, no. 4 (2019): 613–14. http://dx.doi.org/10.1353/ecu.2019.0038.

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Christ, Carol P. "Ecowomanism: African American Women and Earth-Honoring Faiths. By Melanie L. Harris." Literature and Theology 33, no. 1 (December 15, 2018): 107–8. http://dx.doi.org/10.1093/litthe/fry033.

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9

Cody, Erica, and Christopher T. Holmes. "Book Review: Melanie L. Harris, Ecowomanism: African American Women and Earth-Honoring Faiths." Review & Expositor 116, no. 1 (February 2019): 105–6. http://dx.doi.org/10.1177/0034637319830580i.

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Chandrasekaran, Priya R. "Mapping Gendered Ecologies: Engaging with and beyond Ecowomanism and Ecofeminism ed. by K. Melchor Quick Hall and Gwyn Kirk." Feminist Formations 34, no. 2 (June 2022): 215–19. http://dx.doi.org/10.1353/ff.2022.0030.

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Books on the topic "Ecowomanism"

1

Harris, Melanie, ed. Ecowomanism, Religion and Ecology. BRILL, 2017. http://dx.doi.org/10.1163/9789004352650.

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Ecowomanism, Religion and Ecology. BRILL, 2017.

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Ecowomanism: African American women and earth-honoring faiths. Orbis Books, 2017.

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Kirk, Gwyn, K. Melchor Quick Hall, and Judith Atamba. Mapping Gendered Ecologies: Engaging with and Beyond Ecowomanism and Ecofeminism. Rowman & Littlefield Publishers, Incorporated, 2021.

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Kirk, Gwyn, K. Melchor Quick Hall, and Judith Atamba. Mapping Gendered Ecologies: Engaging with and Beyond Ecowomanism and Ecofeminism. Rowman & Littlefield Publishers, Incorporated, 2023.

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6

Ecowomanism at the Panamá Canal: Black Women, Labor, and Environmental Ethics. Lexington Books/Fortress Academic, 2022.

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7

Caputi, Jane. Call Your "Mutha". Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190902704.001.0001.

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The proposed new geological era, The Anthropocene (a.k.a. Age of Humans, Age of Man), marking human domination of the planet long called Mother Earth, is truly The Age of the Motherfucker. The ecocide of the Anthropocene is the responsibility of Man, the Western- and masculine-identified corporate, military, intellectual, and political class that masks itself as the exemplar of the civilized and the human. The word motherfucker was invented by the enslaved children of White slave masters to name their mothers’ rapist/owners. Man’s strategic motherfucking, from the personal to the planetary, is invasion, exploitation, spirit-breaking, extraction and toxic wasting of individuals, communities, and lands, for reasons of pleasure, plunder, and profit. Ecocide is attempted deicide of Mother Nature-Earth, reflecting Man’s goal to become the god he first made in his own image. The motivational word Motherfucker has a flip side, further revealing the Anthropocene as it signifies an outstanding, formidable, and inexorable force. Mother Nature-Earth is that “Mutha’ ”—one defying translation into heteropatriarchal classifications of gender, one capable of overwhelming Man, and not the other way around. Drawing upon Indigenous and African American scholarship; ecofeminism; ecowomanism; green activism; femme, queer, and gender non-binary philosophies; literature and arts; Afrofuturism; and popular culture, Call Your “Mutha’ ” contends that the Anthropocene is not evidence of Man’s supremacy over nature, but that Mother Nature-Earth, faced with disrespect, is going away. It is imperative now to call the “Mutha’ ” by decolonizing land, bodies, and minds, ending rapism, feeding the green, renewing sustaining patterns, and affirming devotion to Mother Nature-Earth.
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Book chapters on the topic "Ecowomanism"

1

Harris, Melanie L. "Ecowomanism and Ecological Reparations." In The Wiley Blackwell Companion to Religion and Ecology, 195–202. Chichester, UK: John Wiley & Sons, Ltd, 2017. http://dx.doi.org/10.1002/9781118465523.ch15.

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"Ecowomanism." In Ecowomanism, Religion and Ecology, 4–12. BRILL, 2017. http://dx.doi.org/10.1163/9789004352650_003.

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"Front Matter." In Ecowomanism, Religion and Ecology, i—vii. BRILL, 2017. http://dx.doi.org/10.1163/9789004352650_001.

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"Introduction." In Ecowomanism, Religion and Ecology, 1–3. BRILL, 2017. http://dx.doi.org/10.1163/9789004352650_002.

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"Nankani Women’s Spirituality and Ecology." In Ecowomanism, Religion and Ecology, 13–26. BRILL, 2017. http://dx.doi.org/10.1163/9789004352650_004.

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"Turning Weapons into Flowers." In Ecowomanism, Religion and Ecology, 27–43. BRILL, 2017. http://dx.doi.org/10.1163/9789004352650_005.

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"Seeds of Light, Flowers of Power, Fruits of Change." In Ecowomanism, Religion and Ecology, 44–58. BRILL, 2017. http://dx.doi.org/10.1163/9789004352650_006.

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"Between Dishwater and the River." In Ecowomanism, Religion and Ecology, 59–69. BRILL, 2017. http://dx.doi.org/10.1163/9789004352650_007.

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"Afro-Brazilian Religion, Resistance and Environmental Ethics." In Ecowomanism, Religion and Ecology, 70–80. BRILL, 2017. http://dx.doi.org/10.1163/9789004352650_008.

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"Earth Hope." In Ecowomanism, Religion and Ecology, 81–86. BRILL, 2017. http://dx.doi.org/10.1163/9789004352650_009.

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