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© Rita D. Sherma
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Citation: Rita D. Sherma. 2018. “Ecofeminist Philosophy.” In Gestures to the Divine: Works by Hagit Cohen,
edited by Elizabeth Pena. (Berkeley: GTU Center for Arts & Religion Publication)
maintains, as a foundational premise, that the exploitation of women and that of nature are
connected. This is no mere theoretical position, but a clear and tangible reality; there exist
important links between the modernist project of development, the subjugation of women, and
the ravaging of nature. In 1974, French feminist author Françoise d’Eaubonne introduced the
death”),1 , which asserted that there is a connection between the oppressions of both women and
nature and such subjugation is linked to male power. Feminist theologies in this wave of
ecofeminism identified the religious concepts that supported or encouraged oppression of others
deemed “inferior.” In New Woman, New Earth, Rosemary Radford Ruether2 critiqued patriarchal
attitudes toward nature and charted the theological developments in the history of Christianity
which gave rise to a conflation and devaluation of nature, embodiment, and the feminine. From
this initial critique, ecofeminist theologians Sallie McFague, Katherine Keller, and others3 went
philosophy. Rather, there are a various ecofeminisms which are committed to a central premise
of the joint women-nature domination. But ecofeminist philosophy is not limited to the exposure
and eradication of this joint oppression because, as Karen Warren notes, the “logic of domination
1
used to justify the dominations of women and nature also has been used to justify the domination
of [all] humans” according to race, ethnicity, class, religion and all other factors.4
According to Greta Gaard, ecofeminism asserts that “the ideology which authorizes
oppression based on race, class, gender, sexuality, physical abilities, and species is the same
ideology that sanctions the oppression of nature.”5 Ruether identifies three ways in which
feminism itself can be defined: (1) a movement in liberal democratic societies for the inclusion
of women in political rights and economic access to employment, (2) as an outgrowth of socialist
and liberation traditions which seeks to transform the patriarchal socioeconomic systems in
which the male domination of women is the foundation of other socioeconomic hierarchies, or
(3) as a movement which studies, in terms of culture and consciousness, the symbolic,
psychological and ethical connections between the domination of women and male
monopolization of resources and power.6 It is this third level of feminism that connects closely
The nexus of ecology and feminism has been an important point of reference for women
activists in Asia and “has been closely connected with the reclaiming of an Asian cosmovision
that does not split the individual from the community or the community from the cosmos but
roots the human community in a holistic cosmology.”7 Hindu ecofeminist Vandana Shiva has
long been at the forefront of an emerging Asian ecofeminism. In her work, she has emphasized
the importance of the connection between rural women’s experiential epistemologies, the
relevance of the divine feminine to her community, and the community’s relationship to the
environment. The need to focus on the relationship between women’s status and that of the
environment stems from both reasons of intuitive resonance, justice and pragmatism.
2
Women in the Global South were intimately involved with rural land use and the protection of
natural systems on which they depended for their families’ survival. The loss of agricultural
diversity, initiated by the spread of agribusiness cash crops, wreaks havoc on soil, water systems,
and native vegetation. Cultural homogenization induces the unraveling of kinship systems and
the web of familial relationships on which women depend. It also encourages societal dislocation
due to the loss of cultural identity and often results in ethnic and religious clashes which are, in
Nor is this disparity limited to the South. In Northern countries, slow degrading toxic
chemicals found in air, water, soil, as well as in processed foods, tend to cross the placenta,
accumulate in breast tissue, and pose disproportionate risks to infants and mothers. Many women
who are engaged in these struggles are attempting to reclaim from their spiritual traditions whose
elements that are healing and empowering, that liberate and inspire. This recovery is not a
project of reimaging the past as a lost utopia, but of the search for reconnection with those
aspects of ancestral worldviews that reflect a holistic perspective of necessary integration and
Not all ecofeminists sanction the use of theological or spiritual methodologies to counter
ideologies of oppression or bolster activist enthusiasm. There are those who warn that such
negative gender-based stereotypes. Yet, for a wide variety of ecofeminist activists across national
and religious boundaries, spiritual perspectives provide the underpinnings for much of
ecofeminist political activism. Examples include the Buddhist Peace Fellowship (PBF), Women
of All Red Nations (WARN), and the Chipko movement in India. Warren has laid out the value
3
of ecofeminist spirituality in terms of the factors it brings into play which include: (1) the values
of care, kinship, and community, (2) the importance of indigenous women’s empowering
knowledge of linkage to nature provided by native spiritualities, and (3) the challenge it poses to
embedded) that continue to depend on the dichotomization of the personal and the political,
Western ecofeminist theologians (i.e, Ruther, Elizabeth Dodson Gray, Carolyn Merchant,
and others) were the first to develop and present critiques of religio-cultural constructs which
support the devastation of the earth and the oppression of women, so their views came to
inclusive, and speaks to the concerns of women and nature beyond political, racial, geographic,
and religious boundaries, it could provide a frame of reference that could be applied to the
Global North and South, allowing diverse religious traditions to develop viable alternate religio-
cultural ideologies inspired by resources within native traditions but informed by the insights
all phenomena precludes the sanctioning of any action arising from a dichotomous worldview
the Sacred,9 Ecofeminism: Women, Animals, Nature, and Women Healing Earth—include the
multiplicity of ecotheological perspectives, and a complicity of action towards shared goals. The
ecofeminist ethic, which rests on the premise that the ultimate goal of feminism should be the
4
animals, or the earth, is founded on the realization of the symbiotic nature of our biosphere and
An influential 2018 editorial essay in the journal Women’s Studies10 notes that over the course of
the four decades since the term ecofeminism was coined and defined:
[E]cofeminist values, principles, practices, and orientations have been explained, described,
reformulated, refined, questioned, and indeed criticized...it seems almost naïve to talk of
ecofeminism in the singular, since a diverse range of trends and orientations have been
identified….In-depth studies have shown, for example, how environmental problems such as the
effects of overpopulation, water degradation, air pollution, deforestation, the extinction of animal
and vegetal species, and militarization all tend to affect women and children earlier and more
directly, but also in different ways, according to their particular circumstances and contexts….
However, it is also opportune to consider that early objections to some of the original precepts of
ecofeminism prompted a swift and sound revision and reformulation of basic notions, and that
these initially adverse circumstances have meant that, as Timothy Clark has acknowledged,
ecofeminism has become “perhaps the most sophisticated and intellectually developed branch of
environmental criticism.”
[Emphasis added.]
Yet, despite the road as yet untraveled, ecofeminist theory’s contributions to the ethics of care, and
the critical examination of the social, cultural, material, and ideological bases of the network of
1
Françoise d'Eaubonne, Le Féminisme ou la mort: Femmes en movement (Paris: Pierre Horay, 1974).
2
Rosemary R. Ruether, New Woman, New Earth: Sexist Ideologies and Human Liberation (Boston: Beacon Press,
1995).
3
See, for example: Carolyn Merchant, The Death of Nature, (1980); Greta Gaard (Ed.), Ecofeminism: Women,
Animals, Nature (1993); Rosemary R. Ruether, (Ed.) Women Healing Earth: Third World Women on Ecology,
Feminism, and Religion (1996); and Vandana Shiva, Staying Alive: Women, Ecology and Development (1989).
4
Karen J. Warren, “A feminist Philosophical Perspective on Ecofeminist Spiritualities,” in Carol J. Adams, (Ed).,
Ecofeminism and the Sacred. New York, NY: Continuum, 1993, p 123.
5
Greta Gaard, Ecofeminism: Ethics and Action, (Philadelphia: Temple University Press, 1993), p 47.
6
Rosemary R. Reuther, Sexism and God Talk: Toward a Feminist Theology. (Boston: Beacon Press, 1993), p 13-14.
7
Ruether, Women and Redemption: A Theological History (Minneapolis, MN.: Augsberg Fortress Press,
1998), p. 267.
8
Gaard, 1993, p 2-3.
9
Carol J. Adams, (Ed), Ecofeminism and the Sacred, (New York: Continuum, 1993).
5
10
Margarita Estévez-Saá and María Jesús Lorenzo-Modia, Editorial Introduction for Special Issue on “The Ethics
and Aesthetics of Eco-caring: Contemporary Debates on Ecofeminism(s)” Women's Studies: An Inter-disciplinary
Journal, Volume 47, 2018 - Issue 2, published online: 08 Feb 2018: 123-146.
https://doi.org/10.1080/00497878.2018.1425509 (Last accessed on 9/2/2018).