ECOFEMINISM AND THE ULTIMATE QUESTIONS

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Ecofeminism and the Ultimate Questions
Jane Blanchard
RCLP 1011 Worldviews
October 28
th
2013










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Ecofeminism is an exclusive humanistic secular worldview. This framework
embodies the philosophical link between feminism and environmentalism. The
coloration between women and nature is proven through the similarities between
the exploitation and domination of women in connection to the destruction of the
environment. The history of oppression by a patriarchal Western society shapes the
dimensions of ecofeminism. By exploring the ultimate and existential questions of
the ecofeminism worldview, such as a greater understanding of this humanistic
view is provided.
Ecofeminism first emerged in the 1970s in response to the increased
concerns from society around both feminist and environmental issues. French
author Francoise dEaubonne coined the actual term ecofeminisme in 1974
(Merchant, 1992, p.1). Ecofeminism gives voice and theoretical placement to
certain intuitions, feelings and thoughts unfulfilled by other branches of feminism,
namely, by understanding Western cultures dualistic, hierarchical and
simultaneous devaluing of women, nature and indigenous peoples (Shearer, 1997,
p. 496). Ecofeminism is understood globally and can be believed by all genders,
cultures and backgrounds. It is not a worldview related solely to the white-middle
class female population, as many feminist views are thought to be. Nature and
women exist in societies all around the world, and in effect make this worldview
extremely accessible.
Ecofeminism is a hybrid of environmental, feminist womens spirituality.
The heart of ecofeminism stem from four main concepts: that the oppression of
women and the oppression of nature are interconnected; these connections must be
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uncovered in order to understand both the oppression of women and the
oppression of nature; feminist analysis must include ecological insights; and a
feminist perspective must be a part of any proposed ecological solutions (Warren,
1987, p.4). In the view of eco feminists, moral obligations sit with awareness and
action against the oppression of women and nature. The traditional role of both
nature and women has been to serve the desires of men. Throughout history both
have been considered resources (nature needed for resources such as lumber and
food, and woman needed for sexual pleasure and reproductive needs).
The link between mind and body and culture and nature remain prominent
to this worldview. The relationship between women and nature is viewed as
spiritual and emotional. An example of the link between culture and body is the
connection between pregnancy and nature. Although most women give birth,
lactate, and menstruate, we only appear physiologically to be closer to nature. This
is a cultural construction (Avery & Hunt, 1993, p.282-83). In fact, it is the power to
give and withhold life that is the true connection between women and nature. In the
views of an eco feminist, a womans body is to be celebrated and valued for its
differences to man, not oppressed because of it. Woman should not be used only for
reproduction, just as nature should not be used only for its resources.
Social feminists differ from eco feminists in the view that social feminists
reject the correlation between women and nature and insist that women have the
same characteristics of men. In contrast, eco feminists honor the link between
nature and the female body. There is no force, body or power that is seen as inferior
or superior. All creatures are seen to be, although different in many respects, of
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equal value. Wildlife contains different species and bodies, as too does the human
world.
The eco feminist worldview retains faith in the interconnection of nature and
feminism and believes in eliminating the oppression of both. Many eco feminists
have spiritual faiths that differ from their secular worldview and that are shaped by
their different cultures, nationalities and experiences. The integral part of this view
is to understand nature and femininity in relation to the world in which the
individual subsides. The ethics of all feminists must recognize three fundamental
relationships: between human beings and the nonhuman world, between humans
and God, and among human beings. All these factors are defined dualistically by the
Western patriarchy (Daly, 1990, p.8). The eco feminist belief is that both nature and
women can be liberated together and as one force.
Eco feminist author Carolyn Merchant (1992) regards ecofeminism from four
main standpoints: liberal, cultural, social and socialist. All four are interconnected
with improving the human to nature relationships and development. Liberal
ecofeminism maintains the objective to reform environmentalism to alter human
relations with nature through the passing of new governmental regulations. Cultural
ecofeminism exploits the problems of patriarchy in relation to both woman and
nature. This standpoint often stems from an anti-science point of view and
celebrates relationships through rituals based on goddess worship, the female body
and wildlife. This section of ecofeminism also supports the spiritual beliefs that,
although this isnt a religious worldview, there are spiritual aspects associated with
the belief system. Social and socialist ecofeminism analyzes capitalist patriarchy and
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questions the relation of domination of men and woman understanding capitalist
relations of production. They relate woman and nature to the market economys use
of resources. The conjunction of these sub-views comprises the ecofeminism
worldview as a whole.
The question of there being forces, powers or being greater than humans is
answered by the realization that nature and human are equal. Nonetheless, the
spiritual undertones of the ecofeminism worldview shows that a goddess-like figure
may be used to help and guide believers through their journey in advocating the eco
feminist belief systems. Janet Biehl (1992) states that, although many female
ecological activists do not regularly think about it, eco feminists do indeed have a
mystical connection with nature. Many eco feminists believe in the presence of a
god-like figure, in the form of a goddess of nature who is there to guide them
through their advocacies.
Many of the spiritual beliefs associated with eco feminism seem to shadow the
belief systems of Aboriginal people due to their direct association with nature and
natural forces. Relating the environment to spirituality is predominating from both
standpoints. An example of the proclaimed eco feminist goddess figure shows
herself through eco feminist and physicist Vanada Shiva (1993) who calls upon us
to revive the worship of Prakriti, an Indian goddess (Shiva, 1993, 10). Although no
set god or god-like figure exists within this worldview, many find it comforting to
reach for a higher being in relation to their belief system. These figures may present
themselves in the face of evil or simply be a source of inspiration and power.
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Perhaps the idea of Mother Nature truly encompasses the ideologies of eco
feminism. The link between the natural world and the female world has long been a
cultural viewpoint (for example, calling the earth by the female pronoun). Women
and nature are generally viewed as soft and emotional in the human psyche. The
question must be asked: are women truly closer to nature? Or is this simply another
cultural view? According to the eco feminist theory, females are indeed closer to
nature, however not governed by it. Governance by nature would mirror the
governance by male counterparts.
There exists different opinions concerning the image of Mother Nature,
however the general view of eco feminists is that it does not serve as an offensive
term. Throughout Western history, the answer to the question What is nature? Has
been, not infrequently, some version of like a female. This answer draws on
cultural meanings of nurturing and life-giving (Roach, 2003, p.27). This gendering
view of nature has historically been seen as the norm in many societies globally. The
eco feminist perspective realizes that this relationship is more complex than the
simple nature to mother overlap. The term Mother Nature has grown to be a motif
in conceptualizing nature. An eco feminist criticism helps show examples of how
society constructs concepts of nature and gender, as well as their relationship
(Roach, 2003, p.37).
Although ecofeminism is a relatively new secular worldview to arise, it has
garnered a considerably large following. By answering existential questions in
relation to ecofeminism and the eco feminist way of life, one may gain a better
understanding of the topic. Exploration of the nature of eco feminists, their purpose
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in life, their responsibilities, moral obligations and spiritual accordance gives insight
and perspective on this secular worldview.
References
Avery, B & Hunt, E. (1993) Ecofeminism and the Sacred. 282-83.
Braidotti, R, Charkiewicz, E, Hausler, S & Wieringa, S. (1994). Women, the
environment and sustainable development: Towards a theoretical synthesis.
Zed Books.
Daly, L. (1990). Ecofeminism, reverence for life, and feminist theological ethics.
Liberating Life: Contemporary Approaches in Ecological Theology. 86-110.
Orbis Books.
Merchant, C & B. Janet. (1992). Perspectives on ecofeminism. Environmental action,
24(2). 18.
Mies, M & Shiva, V. (1993). Ecofeminism. Fernwood Publications.
Roach, C. (2003). Mother/Nature. 1-75. Indiana Press University.
Shearer, R. (1997). Review of ecofeminism. Signs. 496-501. Chicago Journal Press.
Warren, K. (1987). Feminism and ecology: Making connections. Environmental
Ethics 9. 3-20.