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Journal articles on the topic 'Ecowomanism'

To see the other types of publications on this topic, follow the link: Ecowomanism.

Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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10

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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11

Varner, Tess. "K. Melchor Quick Hall and Gwyn Kirk (eds), Mapping Gendered Ecologies: Engaging With and Beyond Ecowomanism and Ecofeminism." Environmental Values 32, no. 1 (February 1, 2023): 115–18. http://dx.doi.org/10.3197/096327123x16702350862719.

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12

Betancourt, Sofía. "Between Dishwater and the River." Worldviews 20, no. 1 (2016): 64–75. http://dx.doi.org/10.1163/15685357-02001006.

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The ground of ecowomanist ethics is watered by multigenerational responses to racial and gender stereotypes in relation to communal knowledge of the land. This wisdom survived through centuries of violence and the daily lived experience of bigotry and abuse in a white supremacist world, and rests on pluralistic understandings of the sacred relationship between human and non-human nature. It remains today as part of the womanist call to accountability and spirit defined in Alice Walker’s writings. Emergent ecowomanist thought is uniquely situated to interrupt many of the stereotypes that serve to maintain a separation between black communities and environmental engagement. This article argues that a robust ecowomanist ethics should situate itself in the interplay between ecojustice and environmental justice approaches to environmental devastation. It draws on the poem “No Images,” written by William Waring Cuney at the beginning of the Harlem Renaissance period, centering on the lived experiences of black women as expressed through black women’s musical appropriations of his work. The clear lamentation and grief interwoven between the words of this short poem are given new life in the voices of Nina Simone and Ysaye Maria Barnwell with the women of Sweet Honey in the Rock. Engaging questions of environmental ethics through the lens of black women’s lived experiences of agency and struggle can create a theological foundation for ecowomanist thought that promotes the preservation of both nature and human dignity.

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13

Baker-Fletcher, Karen. "The Holy Spirit and Incarnational Living: Ecowomanist Reflections." Modern Believing 63, no. 4 (October 1, 2022): 389–98. http://dx.doi.org/10.3828/mb.2022.30.

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This article asks, ‘Who is the Holy Spirit in the Christian message and what specifically is the cultural understanding of the Holy Spirit in the thought of womanist theologians?’ First, it offers a description of the meaning of ‘womanist’, particularly according to Alice Walker, who coined the term, in part to lift up African American women’s cultural understanding of ‘womanish’, particularly with reference to daughters who claim agency as freedom fighters. Second, it states who the Holy Spirit is in relation to God and to the Trinity as a whole. Third, as a Christian ecowomanist essay that employs Walker’s description of ‘womanist’, it is attentive to God’s redemptive aim for all creation, heaven and earth, in other words for the entire cosmos.

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14

Diana Kebaneilwe, Mmapula. "The good creation: An ecowomanist reading of Genesis 1-2." Old Testament Essays 28, no. 3 (2015): 694–703. http://dx.doi.org/10.17159/2312-3621/2015/v28n3a8.

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15

Lundahl, Audrey. "Shifting Food Consciousness: Homesteading Blogs and The Inner Work of Food." International Review of Social Research 7, no. 2 (November 27, 2017): 80–89. http://dx.doi.org/10.1515/irsr-2017-0010.

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AbstractThis article explores the often overlooked work of growing food at home as food justice activism. It explores several questions, including: is home food production food activism/social justice work? How accessible is at-home food production? What are the assumptions and claims made by people who produce food at home, and what challenges do they face? Using an ecowomanist theoretical framework, the article analyzes blog posts written by four homesteading bloggers. It argues two points: that growing food at home shifts and develops a food consciousness, which leads to a more just relationship with food, and that the bloggers engage in intentional food production practices in order to bring more awareness to their individual interactions with all parts of the food system.

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16

Melanie L. Harris. "Reshaping the Ear: Honorable Listening and Study of Ecowomanist and Ecofeminist Scholarship for Feminist Discourse." Journal of Feminist Studies in Religion 33, no. 2 (2017): 158. http://dx.doi.org/10.2979/jfemistudreli.33.2.16.

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17

Pfister, Sina, and Edwin de Jong. "Entangled with Mother Nature through Anthropogenic and Natural Disasters." Religions 13, no. 4 (April 11, 2022): 341. http://dx.doi.org/10.3390/rel13040341.

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Since the turn of the twenty-first century, there has been a guiding imperative in anthropology to better understand people’s entanglements with nature. This article sets out to investigate the emergence of spiritual ecologies in the Chilean town of Constitución. Unlike most previous studies, we rethink the partial connections and entanglements of humans with nature through linking this to spirituality, environmental care and gender. By adopting a “kaleidoscopic perspective”, we aim to avoid a simplification or a singular representation of the (re-)entanglements with Mother Nature. Constitución provides an excellent setting for studying contemporary changes in human–nature entanglements as compounding crises of earthquakes, tsunami and forest fires, exacerbated by extensive timber production, that have struck the town during the past decade, have led to a resurgence by a large part of the population in interpreting and expressing their relationship with Mother Nature. Through intermittent ethnographic research between 2015 and 2019, we have concluded that the entanglements with Mother Nature in Constitución are the result of what we call Andean performative pragmatism, and the overrepresentation of women within the group of people who care for Mother Nature can be interpreted through an ecowomanist perspective that stands for the creation of social and environmental justice. As such, the findings offer a fresh and updated way to understand and interrogate the challenges confronting present-day human–nature relations in times of climate adaptation both in Chile and far beyond.

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18

Calloway, Jamall A. "Religion, Animals, and Black Theology: The Spiritual Praxis of Sparing." Religions 13, no. 5 (April 21, 2022): 383. http://dx.doi.org/10.3390/rel13050383.

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This article compares an interspecies moment in Howard Thurman’s classic text, Jesus and the Disinherited, and Gwendolyn Brook’s novella, Maud Martha, to consider how Black liberation theology might reimagine the animal-human binarism it has assumed from the Western Philosophical tradition. I contend that an animal-human binarism attenuates the liberationist ethos of black theology, particularly when the animal is centered. To explore this, I first parse out the theological anthropology of Black liberation theology to demonstrate how it has historically occupied a complicated relationship to Western depictions of the human. Then, I argue on the grounds of its own theological convictions, that black theology is obligated to move beyond this ambivalence. As an example, I assess Howard Thurman’s classic essay to discover what insights might be revealed if we reconsider his reading of the mouse’s squeal, considering a comparison to a similar encounter between a human and a pest in Gwendolyn Brook’s novella, Maud Martha. This comparison reveals that Thurman may very well be limited in his capacity to recognize something in the mouse’s defiance. On the other hand, Brooks’ ecowomanist lens may better affirm the defiant mouse. Maud Martha identifies with the mouse so much that she, in contrast to Thurman, spares its life. This moment resulted in her undergoing an unexpected spiritual experience. This experience, according to my reading, is an example of what I am describing as “catching a glimpse” of a liberating deity’s interiority or, what I am considering as a new relation with divine immanence. In other words, in sparing the animal, in seeing the animal as of equal significance, she consequently felt a connection with God. This moment of liberation and divine connection is the ultimate aim of Black liberation theology. An aim we can try to reach by including the animal into our liberationist objective.

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19

Asha Krishnan. "Nature, the Cathedral of the Future: An Eco-Womanist Reading of Alice Walker." Samyukta: A Journal of Gender and Culture 4, no. 2 (June 30, 2019). http://dx.doi.org/10.53007/sjgc.2019.v4.i2.88.

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Alice Walker’s perception of divinity in living and non-living beings underpins her ideology of eco-spirituality, which poses faith in the existence of a Universal Spirit that protects, sustains and nourishes all the animate and inanimate beings on earth. She extends the range of her celebrated notion of ‘womanism’ to encompass an all-inclusive balance of living as well as non-living beings, which is precisely what makes womanism different from other theoretical and ideological viewpoints. This paper expatiates on the theme of ecowomanism in Alice Walker’s writings to substantiate that the destiny of the woman of colour as well as the Earth has been the same, both neglected and degraded by the patriarchal values of society.

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20

Hoskins, Nicole. "Melanie L. Harris, Ecowomanism: African American Women and Earth-Honoring Faiths (Maryknoll, New York: Orbis Books, 2017). 162. ISBN 978-1626982017." Black Women and Religious Cultures, December 2021, 41–42. http://dx.doi.org/10.53407/bwrc2.2.2021.100.10.

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21

Waite, Kimi. "(Re)constructing environmental history: Excavating ecomemory with ecowomanist and intersectional AsianCrit framings for eco-justice pedagogical praxis." Journal of Curriculum and Pedagogy, September 19, 2022, 1–22. http://dx.doi.org/10.1080/15505170.2022.2116509.

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