Ecofeminism – the philosophy of deep ecology

Women and ecology

The term “ecofeminism” itself comes from the work of French writer and essayist Françoise d’Eaubonne, who in her 1974 work Le féminisme ou la mort drew attention to the similarities between sexism, racism, social inequality, and the exploitation of the natural environment. This essay initiated discussions on the subject that continue to this day, taking place in many quite independent circles. Ecofeminism is largely associated with academic circles, but it is not limited to them – its diversity today also owes to activism and discussions in the public and online spheres. Given its form, it is not really a part of feminism or ecology itself – rather, it is a proposal for looking at society, the distribution of power within it, and issues related to the dominance of patriarchy and capitalism.

Ecofeminism

So what exactly is it all about? How do you combine feminism and ecology into one movement? Since ecofeminism is not a homogeneous phenomenon, the details of its assumptions may vary depending on who you’re talking to. The basics are the same, though – they use the notion that patriarchal societies are based on a binary division between “male” and “female,” and they divide rights and opportunities based on that. Masculinity is associated with rationalism, progress, and organization, while femininity is associated with nature, intuition, and a certain wildness and unpredictability. This is evident even in the language – in terms like “Mother Nature,” which emphasize the connection between the imagined ideal woman and an equally idealized nature. Such a one-sided vision of progress benefits only a small part of society that profits from the violation of human rights and the short-sighted exploitation of available resources.

Feminist paradox?

Taking as a starting point the identification of the natural world with stereotypically female features sounds rather frivolous from a feminist perspective. However, ecofeminism draws attention to something that seems to have escaped the attention of "traditional" feminists: both women and nature are victims of oppression, which they experience at the hands of a profit-oriented patriarchal culture, and as a result, phenomena such as sexism (and other forms of discrimination) and the destruction of the natural environment have similar sources. If this is so, it is possible to kill two birds with one stone and find a common solution to these problems. If social inequalities, exploitation and many other forms of exploitation are the result of the dominance of a patriarchal and capitalist model of thinking and an expression of the values ​​professed by their supporters, it is necessary to present an alternative. As long as culture is based on violence against other people and carelessly ignoring issues related to ecology, there is no particular chance of achieving a profound transformation and improving the quality of life.

Ecofeminists against division

Greta Gaard and Lori Gruen, authors of the 1993 essay Ecofeminism: Toward Global Justice and Planetary Health , cite the values ​​of patriarchal religions that sanction violence against women and the exploitation of the natural world in a broad sense as more specific causes of this social situation – representatives of the patriarchal order took the Old Testament “go and subdue the earth” a bit too much to heart. The perception of the world in terms of opposition is also significant – divisions into nature and culture, women and men, “ours” and “outsiders” only deepen the problems resulting from the differences between them and leave no room for what does not fit within closed frames. However, awareness of the climate crisis, the harm experienced by minorities and cases of human rights violations is growing. It is also becoming increasingly clear that the current approach will not provide the means to stop these phenomena and make a change for the better. A completely new perspective is needed that will help solve contemporary problems.

Wild life

So what solution does ecofeminism propose? Many representatives of 20th-century ecofeminism postulated that the most beneficial way to break with the culture of exploitation and break free from political and social constraints is to return to small, communal communities. Some branches of ecofeminism even advocate transferring power to women and creating a matriarchal society. Today, ecofeminism may not be overly optimistic about such radical revolutions, but there is no doubt that the most important postulate is still the most effective possible dismantling of the structures thanks to which the proverbial "middle-aged white men" today constitute a kind of group holding power. According to ecofeminism, we no longer have the time or space to honor previous values; instead, we have obligations to the Earth, to the next generations, to all discriminated minorities - it is high time to restore the proper meaning of terms such as freedom, equality and justice and to ensure a safe, comfortable place for everyone.

The world of women and men

In theory, ecological and feminist ideals sound beautiful – however, ecofeminism is met with considerable criticism, often from other feminists. Among its weak points is the maintenance of the opposition between women and men – although most representatives of ecological feminism emphasize that the rejection of the division into male and female is one of their most important postulates, there is no shortage of those who maintain it and attribute certain features to women, which are intended to emphasize their strength and unique bond with nature. The “mystical” approach to ecofeminism is also criticized. Its representative is, for example, the American writer Starhawk, popular in esoteric circles. What exactly is the problem? Starhawk refers to neo-pagan movements, such as Wicca, in which the basis of the entire system is the division into female and male energy and attributing certain features to them – including the connection of women’s energy with nature. Although her views have many points of contact with more "secular" approaches, scholars such as Rosemary Radford Ruether have questioned the effectiveness of combining spirituality and active feminism.

New quality of life?

Is a world in which binary oppositions cease to be the prevailing model of reality, and development is not identified with exploitation, a utopia? Are feminism and ecology a good partnership only in theory? Despite the criticism that ecofeminism encounters, this movement is one of the most inspiring concepts we can reach for at the moment, and a good, objective analysis will be useful in deepening and developing it. Ecological feminism, promoted by feminist and ecological initiatives such as the Think Tank Feministyczny collective and the monthly "Dzikie Życie", returns once again as a proposed response to current problems. Will we live to see a moment when both nature and entire groups of people cease to be victims of an outdated system? Let us hope that we will increasingly resolutely strive in this direction.

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