Gaia J. Mellor

Ecofeminism is an intellectual and activist movement that merges feminist theory with political ecology. It examines the connections between humanity and the natural world by applying gender analysis. The concept, originating with Françoise d'Eaubonne in the 1970s, advocates for egalitarian societies free from dominant groups. Ecofeminist thought addresses how cultural constructions create parallels between the subjugation of women and the exploitation of nature, viewing both as property and subject to domination.

This perspective highlights issues of environmental racism and classism, particularly affecting marginalized communities. Across the globe, women have historically led environmental protection efforts, from India's Chipko movement to Kenya's Green Belt Movement and urban gardening initiatives in the US. These actions underscore a framework of care and a demand for social and environmental justice. Ecofeminism critiques patriarchal structures, mechanistic worldviews, dualistic thinking, and capitalist exploitation as root causes of planetary distress.

Ecofeminism draws a critical parallel between the oppression of women and the exploitation of the natural world, viewing both as stemming from patriarchal systems. It posits that dominant cultural frameworks often equate women and nature with property, subject to control and resource extraction. This perspective critiques a worldview that separates humanity from nature, often rooted in dualistic thinking that positions men as agents of culture and women as custodians of nature. The movement calls for a society that respects both women and the environment, advocating for collaboration and equality over domination. Early academic studies, while diverse, were often centered in North America, exploring ecofeminist ideas through political theory, history, and nature-based religions.

Ecofeminist activism has manifested globally through various grassroots movements. Women have been at the forefront of protecting natural resources, from the Chipko movement in India, where women physically resisted deforestation, to the Green Belt Movement in Kenya, which empowered women through tree planting and environmental education. In the United States, figures like Lois Gibbs led protests against toxic waste dumping, highlighting the disproportionate impact on women and children, while initiatives like the Akwesasne Mother's Milk Project investigated environmental racism's effects on indigenous communities. Urban gardening projects, such as the Greening of Harlem Coalition, also demonstrate ecofeminist principles by fostering community connection with nature and promoting local food security.

Ecofeminist theory critically examines the philosophical and religious underpinnings that have contributed to environmental degradation and gender inequality. It identifies four primary forces: patriarchal religions that establish gender hierarchies and deny immanent divinity; the mechanistic, materialist model of the universe arising from the scientific revolution which reduces all to inert resources; traditional cultural dualisms (e.g., humanity vs. nature, male vs. female) that promote domination; and capitalism's inherent drive for exploitation to generate wealth. These forces are seen as creating a fundamental separation between culture and nature, which ecofeminists argue is the source of many global crises. Some branches of ecofeminism also emerge from anarcha-feminist concerns to dismantle all forms of domination.