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Multispecies Ecofeminism: Ecofeminist Flourishing of the Twenty-First Century

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Multispecies Ecofeminism: Ecofeminist Flourishing of the Twenty-First Century Multispecies Ecofeminism: Ecofeminist Flourishing of the Twenty-First Century by Chelsea Power Bachelor of Arts, University of Victoria, 2016 A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS in the Department of Sociology © Chelsea Power, 2020 University of Victoria All rights reserved. This thesis may not be reproduced in whole or in part, by photocopy or other means, without the permission of the author. We acknowledge with respect the Lekwungen peoples on whose traditional territory the university stands and the Songhees, Esquimalt and WSÁNEĆ peoples whose historical relationships with the land continue to this day. i Supervisory Committee Multispecies Ecofeminism: Ecofeminist Flourishing of the Twenty-First Century by Chelsea Power Bachelor of Arts, University of Victoria, 2016 Supervisory Committee Martha McMahon, (Department of Sociology) Supervisor William Carroll, (Department of Sociology) Departmental Member ii Abstract Ecofeminism has had a nonlinear developmental path. Although it was celebrated as a potentially revolutionary project in the 1970s, by the time climate change and environmental crises had worked their way into mainstream discourse ecofeminism had become practically unheard of. The purpose of this thesis is to reflect on the failure of early ecofeminism and to explore ecofeminism’s potential as a transformative project of the twenty-first century. This thesis is motivated by my own personal experience of ecofeminism as transformative and also by what I would call a recent resurgence of interest in ecofeminism by young students, budding feminists, and fledgling environmentalists that understand the climate and environmental crises as fundamentally linked to the oppressions of colonial capitalist-patriarchy. Recounting the origin, history, and marginalization of the project of ecofeminism, I explore the rift between materialist and spiritual/cultural approaches to argue that the effectiveness of ecofeminism is dependent upon a collaborative recovery from the damages done by extensive anti-essentialism critiques. The onto-epistemology of our current paradigm— defined by neoliberal capitalism and colonial patriarchy—limits response to the environmental crises of our times to that of incremental policy change that is more symbolic than substantive. I argue that, in order to escape the chains of the neoliberal/capitalist/patriarchal subject that are cast upon us by these predatory onto-epistemologies, we must envisage ways to be human otherwise; in reciprocal relationships with more-than-human nature. As a prefigurative project that centres the more-than-human yet maintains a comprehensive intersectional anti-oppressive framework, a contemporary ‘multispecies ecofeminism’ can endow us with this potentiality. In our times of immense ecological degradation and ‘point-of-no-return’ deadlines, ecofeminism is a needed ‘third story’ that resonates as revolutionary with young scholars of the twenty-first century. iii Table of Contents Supervisory Committee ................................................................................................................................ ii Abstract ........................................................................................................................................................ iii Table of Contents ......................................................................................................................................... iv Acknowledgements ....................................................................................................................................... v Preface ......................................................................................................................................................... vi Introduction ................................................................................................................................................... 1 Chapter 1: Ecofeminism ............................................................................................................................... 5 Chapter 2: The Social and the Material in Ecofeminism ............................................................................ 23 Chapter 3: The Spiritual and the Cultural in Ecofeminism ......................................................................... 36 Chapter 4: Nature and Human and Capitalist-Patriarchy ............................................................................ 60 Chapter 5: Knowing and Being Otherwise: Alternative Onto-epistemologies ........................................... 71 Chapter 6: Becoming Otherwise ................................................................................................................. 82 Chapter 7: This is not the end (this is only the beginning) ......................................................................... 87 References ................................................................................................................................................. 102 Notes ......................................................................................................................................................... 112 iv Acknowledgements First, I want to express my deep gratitude to my thesis supervisor, Dr. Martha McMahon. Thank you for all the encouragement and support you have provided me with. You have been an inspiration to me since I first met you in our undergraduate class ‘Animals and Society.’ I am also grateful to Dr. Bill Carroll, my committee member, whose brilliant insights and vast knowledge of political sociology helped focus my academic work and my activism. I want to thank my external examiner Dr. Jamie Lawson, whose keen attention to detail helped refine the final product of this thesis and whose insightful questions and comments invigorated my thesis defense. I also want to thank and acknowledge Aileen Chong and Zoe Lu, without whom I would never have been able to navigate this process. I want to express my immense appreciation and gratitude to my family and friends, who have encouraged and supported me throughout this process. Your love, faith, and care mean the world to me. I would not be here without you. Last, I want to acknowledge Jim Jacek and the University of Victoria Caving Club. My experiences exploring the cave and karst ecosystems of Vancouver Island with the club have inspired my love, appreciation, and commitment to the protection of more-than-human nature and have helped shape me into the person I am today. Thank you. v Preface I have been lost most of my life. I have been lost in many ways at many times. In my early 20s I was lost overnight in the woods with no light. But I was lost before that. I have always been lost. I do not know my ancestors. My mother was adopted into a family of intergenerational trauma. My father lost his family before I came around. My family has always been lost. We jumped around. I lived in eight different houses before I lived on my own. But I know I have never really been alone. I fell in love with trees the same year I learned about clear-cuts. The first time I saw a clear-cut I thought of the elephant graveyard. I felt an immense loneliness, I cried. My mother explained logging to me, I cried. I have a lot of feelings, I always have. When you drive North along Highway One there are beautiful trees on either side of the road. But if you stop and walk into the woods it takes only a moment to reach the devastation: an abandoned battlefield of man vs. nature. Tree corpses lie amongst their decapitated kin. Not worth enough money, my mother explained to me. I cried. Ecofeminism is a story of relationships. Relationships amongst all earth-bound beings. I feel love for trees, I care for the fate of the deer and the wolves and the bear. I wonder how to act when I next see a cougar. I know it will get shot if I call it in. I wonder how to embody what Haraway names response-ability, meaning the responsibility to be responsive to the needs that are not my own. Ecofeminism helped me connect the oppressions I have experienced and seen in my life to my relationships with human and other-than-human nature. Ecofeminism taught me that everything I have ever learned was framed wrong. That there is no need to control nature, that the concept of nature is itself a fallacy. When I started caving, caving club president Mike told me there are two sorts of cavers: There are gearheads and there are hippies. I am a hippy-caver. Caves are cold and dark. Water flows through the land and carves the limestone into karst. When I am in a cave all else falls away. When I am underground all the problems and stresses of the world of culture are forgotten. Death is always just a step away. Caves in this region are inhospitable. Nothing can live where the sun does not reach. You can tell from the scratches left on the wall and the scattered bones, remnants of the creatures that wandered in but never wandered out. But caves are really more than that, like everything, caves are a complexity of relationships. Karst ecosystems are special. Karst is a limestone landscape formed at the bottom of the sea a very long time ago; billions of decomposed sea creatures cemented into stone. Raised up above sea level, limestone is soft, porous, and easily dissolved. Karst carved away: cave systems are a network of lakes, streams, ponds, waterfalls, and rivers that run above ground and then underground, snaking up and down again.
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