What is Ecofeminism Anyway?

The essay below was originally written in the early 1990s, a time when ecofeminism was gaining currency with activists and academics. The views expressed here still present an accurate overview of ecofeminism, yet in retrospect we feel the essay has a shortcoming.

It assumes patriarchy is the root cause of all our problems. While the patriarchal mindset is certainly accountable for much of humankind's dysfunctionality, patriarchy is only 5,000 years old.

Emerging theories from thinkers like Chellis Glendinning contend that our dislocation from nature (and hence from ourselves) goes back at least 20,000 years ago when humans moved from the gatherer/hunter stage to that of domesticating plants and animals. As such, we have come to believe that anthropocentrism and speciesism—the impulse to conquer and control nature—are conceivably a more accurate source of today’s problems than is patriarchy per se.

Furthermore, patriarchy is not solely a Western phenomena. We focus on Western patriarchy, however, because its unparalleled and unrivaled hegemony adversely impacts even the world’s most remote inhabitants and ecosystems.

NOTE: The 2003 revision of this essay was published Spring 2004 in a university text book called American Political Thought, co-edited by Kenneth Dolbeare and Michael S. Cummings, Congressional Quarterly Press, 5th edition.

Ecofeminist Visions

By Cathleen McGuire and Colleen McGuire Written 1991, revised 1993 & 2003

We must remember the chemical connections between ourselves and the stars, between the beginning and now. We must remember and reactivate the primal consciousness of oneness between all living things. Barbara Mor, Co-author, The Great Cosmic Mother

Do you remember the first time you heard the word "ecofeminism"? Despite its novelty, it probably resonated a familiarity since "ecology" and "feminism" are common words. Who put these two concepts together and why? Does the combination of "eco" and "feminism" make sense? Is there a need for this new term?

As a practice, ecofeminism is as ancient as our species. Many ecofeminists believe that the nature of our species is more in line with how we lived prior to the debut of written history. This period, extending back as far as 250,000 years ago, was a time when cooperation—not competition—was valued and necessary for species survival. New archeological discoveries of early civilizations in Mesopotamia yield a vast array of evidence that an egalitarian lifestyle and a unity with nature were prevalent among ancient peoples of those regions. Theories supporting territoriality, survival of the fittest, or man the great hunter are appearing to be inadequate, if not false.

It is important to keep in mind that, for the most part, indigenous cultures worldwide have held on more steadfastly to an earth-based worldview and communal way of being than Eurocentric cultures and their “wannabe” imitators. Because Western powers indisputably dominate the globe today economically and militarily and as a result are the ultimate root of much of the world’s pressing problems, this essay is preoccupied with Western history and thought.

As a theory, ecofeminism is fairly new and still finding its voice. Hence, there is no single definition of ecofeminism. French feminist Françoise D'Eaubonne is credited with coining the word ecofeminism in 1974. She sought to describe the epic violence inflicted on women and nature as a result of male domination. Her early analysis has since been expanded upon and refined, based in part on new conceptions of the history and character of our species.

Ecofeminism sprouted in the early 1970s as Western women became disillusioned with the ideologies of the day. The environmental movement lacked a feminist analysis. Feminism had little concern for nature. The Left paid almost no attention to women, animals, or ecology. Political organizations rarely included a spiritual component, and few spiritual groups cultivated a progressive political consciousness.

Ecofeminists are often perceived as environmentally-oriented women who are feminist, or alternatively, as feminists who focus on the environment. Yet ecofeminism is not simply a subset of feminism or ecology. It is in many respects a meta-feminism, if you will, offering a distinct and more broadened methodology for understanding the world.

While feminism is a primary entry point, women and men also come to ecofeminism through environmentalism, alternative spirituality, animal rights, and other progressive affiliations. The kaleidoscopic lens of ecofeminism includes a prepatriarchal historical analysis, an embracement of spirituality, and a commitment to challenging racism, classism, imperialism, heterosexism, ageism, ableism, anthropocentrism (i.e., human supremacism), speciesism and other forms of oppression.

Women's spirituality, such as goddess spirituality, has likewise left a distinct imprint on ecofeminism. Alienated by male-centered hierarchical religions, Westerners—especially women—are increasingly turning to spiritualities which validate female divineness and equality. Many people are also (re)embracing shamanism, the ancient, nature-based spirituality that was originally practiced by all humans everywhere, and preceded female-centric spirituality.

The synthesis of the political and the spiritual is one of ecofeminism's most appealing features. Contributions from these divergent sectors have influenced ecofeminist theory and action and have given ecofeminism its refreshing and unique interdisciplinary approach.

Although there is no one "correct" ecofeminism, most ecofeminists would agree with the core precept that the domination of women and the domination of nature are fundamentally connected. In other words, violence against Mother Earth came to be intertwined with an emerging urge to subdue and control women. These twin oppressions were created and are perpetuated by an ideology called patriarchy. Pinpointing the origins of patriarchal thought and practice is as elusive as trying to identify who invented the wheel. Suffice it to say, Western patriarchy arose roughly 5,000 years ago and has discombobulated our planet ever since.

The Western patriarchal way of thinking is based on "dualism." Dualism is a world view that splits mind from body, spirit from matter, male from female, humans from nature. It thereby creates imbalanced power relationships by artificially dividing entities in half, according one side of the equation greater worth over the other. These dichotomies give rise to an "other" which is then demonized and discriminated against. The Western patriarchal mindset is often referred to by academics as the "dominant/subordinant duality paradigm," and in its classic form delineates the following hierarchy of value:

God

Man

Woman

Children

Animals

Nature

The modern version of the paradigm includes racism (white people valued over people of color, sexism (men prioritized over women), speciesism (human animals deemed superior to other animals), and classism and imperialism (haves pitted against have-nots).

The Western patriarchal belief system also places higher value on linear, mechanistic, analytical, and rational qualities. The intuitive, emotional, anarchic, and earthy are negatively perceived as passive, weak, irrational—and female. Nature is paradoxically considered inert, dead mass and a wild, chaotic force. By either reckoning, nature is to be dominated and harnessed for human ends. By extension, the patriarchal mind objectifies, controls, and devalues all that is labeled "female."

Both women and men are socialized to accept these man-made values. Although men, too, are harmed by patriarchal practices, they nonetheless benefit from them at the expense of women. For example, men own 99% of the world's property while women perform two-thirds of the world's labor. Another example: men rarely shoulder the physical, social, political, or psychological consequences of the experience of rape (unless sexually abused as children or as prison inmates). It is women of all ages who are burdened with the psychic fear induced by a climate in which the threat of sexual violation looms like a distant rain cloud: sometimes miles away, other times hovering right over us.

Although ecofeminism is not a movement in the traditional sense, patterns exist among those who think and act with an ecofeminist consciousness. Ecofeminists affirm qualities traditionally considered "female" such as being cooperative, nurturing, supportive, nonviolent and sensual. Ecofeminists further strive for a balanced synthesis with qualities traditionally deemed "male" that in appropriate contexts are valuable, such as competitiveness, individuality, assertiveness, leadership, and intellectuality.

The concept of "female" and "male," however, are social constructions and not innate qualities. Both men and women share in the pool of human character traits, some of which came to be categorized as "female" and "male."

In an effort to be "equal," many mainstream feminists downplay biological female capabilities such as birthing, lactation, and menstruation. Ecofeminists are proud of women's unique physiology, and feel that equality with men should not come at the expense of disavowing or understating our physical differences. This does not imply that ecofeminists necessarily perceive women as closer to nature. As with other animals, humans are intrinsically part of nature. Ecofeminists are simply at the forefront in developing a deeper analysis of the human/nature dynamic.

At the heart of that analysis is an understanding that for the past 5,000 years, the “male” has dominated the “female.” Many ecofeminists believe the planet at this point needs massive infusions of female energy to regain balance. Although ecofeminists are immersed in social and political struggles for reform on a variety of fronts to achieve this balance, there remains a certain sympathy for Ynestra King’s classic declaration, "We don’t want a piece of their rotten, carcinogenic pie."

A few inspiring examples of ecofeminist activism (from the early 1990s) intended to right the balance include:

There is a burgeoning library of ecofeminist literature available. The following random mélange of ecofeminist concepts have been culled from a variety of sources and give the reader a sense and flavor of the broad continuum of ideas embraced by ecofeminists. These sound bites, so to speak, encompass some—but by no means all—of the various dimensions of ecofeminism. v To give shape to your personal interests and beliefs, check off those concepts that especially speak to you. Review your choices. Do you see your own ecofeminist visions emerging?