Read Ebook {PDF EPUB} Clementa by Jim Martin Ecofeminism. Ecofeminism describes movements and philosophies that link feminism with ecology. [ 1 ] The term is believed to have been coined by the French writer Françoise d'Eaubonne in her book Le Féminisme ou la Mort (1974). [ 2 ] From arguments that there are particular and significant connections between women and nature, ecofeminism interprets their repression and exploitation in terms of the repression and exploitation of the environment. Ecofeminists believe that these connections are illustrated through traditionally "feminine" values such as reciprocity, nurturing and cooperation, which are present both among women and in nature. Women and nature are also united through their shared history of oppression by a patriarchal Western society. In the 1993 essay entitled "Ecofeminism: Toward Global Justice and Planetary Health" authors Greta Gaard and Lori Gruen outline what they call the "ecofeminist framework." The essay provides a wealth of data and statistics in addition to laying out the theoretical aspects of the ecofeminist critique. The framework described is intended to establish ways of viewing and understanding our current global situations so that we are better able to understand how we arrived at this point and what may be done to ameliorate the ills. The four sides of the frame are: the mechanistic materialist model of the universe that resulted from the scientific revolution and the subsequent reduction of all things into mere resources to be optimized, dead inert matter to be used; the rise of patriarchal religions and their establishment of gender hierarchies along with their denial of immanent divinity; self and other dualisms and the inherent power and domination ethic it entails; and capitalism and its intrinsic need for the exploitation, destruction and instrumentalization of animals, earth and people for the sole purpose of creating wealth. They hold that these four factors have brought us to what ecofeminists see as a "separation between nature and culture" that is the root source of our planetary ills. Vandana Shiva claims that women have a special connection to the environment through their daily interactions and this connection has been ignored. She says that women in subsistence economies who produce "wealth in partnership with nature, have been experts in their own right of holistic and ecological knowledge of nature's processes." However she makes the point that "these alternative modes of knowing, which are oriented to the social benefits and sustenance needs are not recognized by the capitalist reductionist paradigm, because it fails to perceive the interconnectedness of nature, or the connection of women's lives, work and knowledge with the creation of wealth." [ 3 ] Feminist and social ecologist Janet Biehl has criticized ecofeminism for focusing too much on a mystical connection between women and nature and not enough on the actual conditions of women. [ 4 ] Rosemary Radford Ruether joins Janet Biehl in critiquing this focus on mysticism over work that focuses on helping women, but argues that spirituality and activism can be combined effectively in ecofeminism. [ 5 ] Contents. History [ edit ] Late 20th and early 21st centuries [ edit ] Ecofeminism was coined as a term in the 1970s. Women participated in the environmental movements, specifically preservation and conservation, much earlier than this. Beginning in the late 20th century, women worked in efforts to protect wildlife, food, air and water. Susan A. Mann an eco- feminist and professor of sociological and feminist theory considers the roles women played in these activisms to be the starter for ecofeminism in later centuries. Mann associates the beginning of ecofeminism not with feminists but with women of different race and class backgrounds who made connections among gender, race, class and environmental issues. This ideal is upheld through the notion that in activist and theory circles marginalized groups must be included in the discussion. In early environmental and women’s movements, issues of varying races and classes were often separated. [ 6 ] 1980s & 1990s [ edit ] After the beginning of the environmental movement in the early 1970s intersections among feminists and other social justice movements emerged. The feminists that took interests in these movements explored how oppressions were linked through gender, race, class and ecology, as well as species and ideas of nationhood. These feminists developed texts, such as Women and Nature (Susan Griffin 1978), The Death of Nature (Carolyn Merchant 1980) and Gyn/Ecology (Mary Daly 1978). These texts helped to propel the association between domination by man on women and the domination of culture on nature. From these texts feminist activism of the 1980s linked ideas of ecology and the environment. For example, conferences for women devoted to living on the earth and protests against nuclear testing and other militarism that oppresses femininity. At the culmination of the decade ecofeminism had spread to both coasts and articulated an intersectional analysis of women and the environment. Eventually, challenging ideas of environmental classism and racism, resisting toxic dumping and other threats to the impoverished. [ 7 ] However, in the 1990s the advancing theories in ecofeminism began to be seen as essentialist. Through analysis done by post structural and third wave feminists it was argued that ecofeminism equated women with nature. The essentialist argument views Eco feminists as goddess worshippers, who are anti-intellectual. [ 7 ] 1990s–present [ edit ] Ecofeminisms in the 1990s dealt with a lot of criticism. The view that ecofeminism was essentialist and continued to reinforce patriarchal dominance continued to grow. [ 8 ] Feminist thoughts surrounding ecofeminism grew in some areas as it was criticized, vegetarian ecofeminism contributed intersectional analysis, and ecofeminisms that analyzed animal rights, labor rights and activisms as they could draw lines among oppressed groups. However, the inclusion of non-human animals also became to be viewed as essentialist. Ecofeminism as it propelled into the 21st century became aware of the criticisms and ecofeminisms with a materialist lens began doing research and renaming the topic, i.e. queer ecologies, global feminist environmental justice and gender and the environment. [ 7 ] Major critiques [ edit ] The major criticism of ecofeminism is that it is essentialist. The ascribed essentialism appears two main areas: Adherence to strict dichotomy between men and women: Some eco-feminist critiques are that the dichotomy between women and men and nature and culture creates a dualism that is too stringent and focused in the difference of women and men. That eco-feminism too strongly correlates the social status of women with the social status of nature, rather than the non-essentialist view that women along with nature both have masculine and feminine qualities, and that just like feminine qualities have often been seen as less worthy, nature is also seen as having lesser value than culture, or the qualities involved in these concepts. [ 9 ] Divergent view regarding participation in oppressive structures: As opposed to radical and liberation- based feminist movements, mainstream feminism (that most tightly bound with hegemonic social status) strives to promote equality within the existing social and political structure, [ 10 ] such as making it possible for women to occupy positions of power in business, industry and politics, using direct involvement as the main tactic for achieving pay equity and influence. In contrast, many ecofeminists would stand in opposition to active engagement in these arenas, as these are the very structures that the movement intends to dismantle. [ 9 ] Concepts [ edit ] In Ecofeminism (1993) authors Vandana Shiva, Maria Mies and Evan Bondi ponder modern science and its acceptance as a universal and value- free system. Instead, they view the dominant stream of modern science as a projection of Western men's values. [ 11 ] The privilege of determining what is considered scientific knowledge has been controlled by men, and for the most part of history restricted to men. Bondi and Miles list examples including the medicalization of childbirth and the industrialization of plant reproduction. [ 11 ] Bondi argues that the medicalization of childbirth has marginalized midwife knowledge and changed the natural process of childbirth into a procedure dependent on specialized technologies and appropriated expertise. A common claim within ecofeminist literature is that patriarchal structures justify their dominance through binary opposition, these include but are not limited to: heaven/earth, mind/body, male/female, human/animal, spirit/matter, culture/nature and white/non-white. [ 12 ] Oppression is reinforced by assuming truth in these binaries and instilling them as 'marvelous to behold' through religious and scientific constructs. [ 12 ] The application of ecofeminism to animal rights has established vegetarian ecofeminism, which asserts that "omitting the oppression of animals from feminist and ecofeminist analyses […] is inconsistent with the activist and philosophical foundations of both feminism (as a "movement to end all forms of oppression") and ecofeminism." [ 13 ] It puts into practice "the personal is political" for it believes that “meat-eating is a form of patriarchal domination…that suggests a link between male violence and a meat-based diet.” [ 14 ] Vegetarian ecofeminism combines sympathy with the analysis of culture and politics to refine a system of ethics and action. [ 13 ] Ecofeminism as materialist is another common theme in ecofeminism. A materialist view connects some institutions such as labor, power and property as the source of domination over women and nature. There are connections made between these subjects because similarly there are varying values in production and reproduction. [ 8 ] Clementa by Jim Martin. (Books are listed alphabetically by author. Only books received are noted.) Made to Be Broken by Kelley Armstrong Bantam Books (mm, 416 pages) Publication date ( forthcoming ): 24 February 2009, USA & Canada. Shadow of the Scorpion by Neal Asher Night Shade Books (trade, 248 pages) Publication date: October 2008, USA. Stories, Volume 1 by Ray Bradbury HarperVoyager (trade, 956 pages) Publication date: 1 December 2008, UK. Watermind by M.M. Buckner Tor (hc, 304 pages) Publication date: 11 November 2008, USA & Canada. 1942 by Robert Conroy Ballantine Books (trade, 368 pages) Publication date ( forthcoming ): 24 February 2009, USA & Canada. Plague of Spells: Abolethic Sovereignty, Book 1 by Bruce R. Cordell Forgotten Realms, Wizards of the Coast (mm, 307 pages) Publication date: December 2008, USA & Canada. Poe: 19 New Tales of Suspense, Dark Fantasy and Horror Inspired by Edgar Allan Poe edited by Ellen Datlow Solaris, BL Publishing (mm, 523 pages) Publication date: January 2009, UK. The Lost Ones: The Veil, Book 3 by Christopher Golden Bantam Spectra (mm, 448 pages) Publication date: 6 January 2009, USA & Canada. Dark Lord: Falconfar, Book 1 by Ed Greenwood Solaris, BL Publishing (mm, 496 pages) Publication date: November 2008, USA & Canada. Nova Swing by M. John Harrison Bantam Spectra (mm, 336 pages) Publication date: 6 January 2009, USA SF Site Review. Heart of the Ronin: The Ronin Trilogy, Book 1 by Travis Heermann Five Star, Gale (hc, 442 pages) Publication date ( forthcoming ): 18 February 2009, USA. Virtually Maria: The Virtual Trilogy, Book 1 by John Joyce Spindrift Press (trade, 330 pages) Publication date: 2008, Ireland. Yesterday, Today & Tomorrow: The Virtual Trilogy, Book 3 by John Joyce Spindrift Press (trade, 345 pages) Publication date: 2008, Ireland. Raven: Blood Eye by Giles Kristian Bantam Press (trade, 348 pages) Publication date ( forthcoming ): 26 February 2009, UK. Clementa by Jim Martin Lupine Press (trade, 377 pages) Publication date: October 2008, USA. Cyberabad Days by Ian McDonald Pyr, Prometheus Books (trade, 330 pages) Publication date ( forthcoming ): February 2009, USA. Black Blood by John Meaney Bantam Spectra (hc, 384 pages) Publication date ( forthcoming ): 24 February 2009, USA & Canada. The Lord-Protector's Daughter by L.E. Modesitt, Jr. Tor (hc, 284 pages) Publication date: 11 November 2008, USA & Canada. Shambling Towards Hiroshima by James Morrow Tachyon Publications (trade, 192 pages) Publication date ( forthcoming ): February 2009, USA. Spell Games by T.A. Pratt Bantam Spectra (mm, 352 pages) Publication date ( forthcoming ): 3 March 2009, USA & Canada. Fathom by Cherie Priest Tor (hc, 384 pages) Publication date: 9 December 2008, USA & Canada. Starship: Rebel (Starship, Book 4) by Mike Resnick Pyr, Prometheus Books (hc, 327 pages) Publication date: 16 December 2008, USA SF Site Review of Book 2, Starship: Pirate. Three Unbroken by Chris Roberson Solaris, BL Publishing (mm, 415 pages) Publication date: January 2009, UK. The Vampire Agent: Annals of Alchemy and Blood, Book 2 by Patricia Rosemoor & Marc Paoletti Ballantine Books, Del Rey (mm, 304 pages) Publication date: 30 December 2008, USA & Canada. Outlaws of Europa by Michel Savage Grey Forest (mm, 240 pages) Publication date: 2008, USA & Canada. Star Wars: Luke Skywalker and the Shadows of Mindor by Matthew Stover Lucas Books, Del Rey, Ballantine (hc, 336 pages) Publication date: 30 December 2008, USA & Canada. Daemon by Daniel Suarez Dutton (hc, 437 pages) Publication date: January 2009, USA & Canada. The Vast White: The Murderer's Edge, Part 1 by Jason Walters BlackWyrm Publishing (trade, 114 pages) Publication date: 1 January 2009, USA For readers 14 and up. Fantasy & Science Fiction, February 2009 , USA, edited by Gordon Van Gelder Contributors to this issue include: Fred Chappell, Charles Coleman Finlay, Mario Milosevic, Eugene Mirabelli, Jack Cady. Interzone, No. 219, December 2008 , UK, edited by Andy Cox, et al. Contributors to this issue include: Jeff Spock, Jason Sanford, Alexander Marsh Freed, Mercurio D. Rivera, Gord Sellar, Aliette De Bodard. Clementa by Jim Martin. Ecofeminist thinkers draw on the concept of gender to analyse the relationships between humans and the natural world. The term was coined by the French writer Françoise d'Eaubonne in her book ''Le Féminisme ou la Mort'' (1974). Ecofeminist theory asserts a feminist perspective of Green politics that calls for an egalitarian, collaborative society in which there is no one dominant group. Today, there are several branches of ecofeminism, with varying approaches and analyses, including liberal ecofeminism, spiritual/cultural ecofeminism, and social/socialist ecofeminism (or materialist ecofeminism). Interpretations of ecofeminism and how it might be applied to social thought include ecofeminist art, social justice and political philosophy, religion, contemporary feminism, and poetry. Ecofeminist analysis explores the connections between women and nature in culture, economy, religion, politics, literature and iconography, and addresses the parallels between the oppression of nature and the oppression of women. These parallels include but are not limited to seeing women and nature as property, seeing men as the curators of culture and women as the curators of nature, and how men dominate women and humans dominate nature. Ecofeminism emphasizes that both women and nature must be respected. Though the scope of ecofeminist analysis is broad and dynamic, American author and ecofeminist Charlene Spretnak has offered one way of categorizing ecofeminist work: 1) through the study of political theory as well as history; 2) through the belief and study of nature-based religions; 3) through environmentalism. Spretnak, Charlene. "Ecofeminism: Our Roots and Flowering." ''Reweaving the World: The Emergence of Feminism'', edited by Irene Diamond and Gloria Ornstein, Sierra Club Books, 1990, pp. 3-14. While diverse ecofeminist perspectives have emerged from women activists and thinkers all over the world, academic studies of ecofeminism have been dominated by the North American universities. Thus, in the 1993 essay entitled "Ecofeminism: Toward Global Justice and Planetary Health" authors Greta Gaard and Lori Gruen outline what they call the "ecofeminist framework". The essay provides a wealth of data and statistics in addition to outlining the theoretical aspects of the ecofeminist critique. The framework described is intended to establish ways of viewing and understanding our current global situations so that we can better understand how we arrived at this point and what may be done to ameliorate the ills. Building on the work of North American scholars Rosemary Ruether and Carolyn Merchant, Gaard and Gruen argue that there are four sides to this framework: # The mechanistic materialist model of the universe that resulted from the scientific revolution and the subsequent reduction of all things into mere resources to be optimized, dead inert matter to be used. # The rise of patriarchal religions and their establishment of gender hierarchies along with their denial of immanent divinity. # Self and other dualisms and the inherent power and domination ethic it entails. # Capitalism and its claimed intrinsic need for the exploitation, destruction and instrumentalization of animals, earth and people for the sole purpose of creating wealth. They hold that these four factors have brought us to what ecofeminists see as a "separation between nature and culture" that is for them the root source of our planetary ills. Ecofeminism developed out of anarcha-feminist concerns with abolishing all forms of domination, while focusing on the oppressive nature of humanity's relationship to the natural world. According to Françoise d'Eaubonne in her book ''Le Féminisme ou la Mort'' (1974), ecofeminism relates the oppression and domination of all marginalized groups (women, people of color, children, the poor) to the oppression and domination of nature (animals, land, water, air, etc.). In the book, the author argues that oppression, domination, exploitation, and colonization from the Western patriarchal society has directly caused irreversible environmental damage. Françoise d'Eaubonne was an activist and organizer, and her writing encouraged the eradication of all social injustice, not just injustice against women and the environment. This tradition includes a number of influential texts including: ''Women and Nature'' (Susan Griffin 1978), ''The Death of Nature'' (Carolyn Merchant 1980) and ''Gyn/Ecology'' (Mary Daly 1978). These texts helped to propel the association between domination by man on women and the domination of culture on nature. From these texts feminist activism of the 1980s linked ideas of ecology and the environment. Movements such as the National Toxics Campaign, Mothers of East Los Angeles (MELA), and Native Americans for a Clean Environment (NACE) were led by women devoted to issues of human health and environmental justice. Writings in this circle discussed ecofeminism drawing from Green Party politics, peace movements, and direct action movements. Ecofeminist theory asserts that capitalism reflects only paternalistic and patriarchal values. This notion implies that the effects of capitalism have not benefited women and has led to a harmful split between nature and culture. In the 1970s, early ecofeminists discussed that the split can only be healed by the feminine instinct for nurture and holistic knowledge of nature's processes. Since then, several ecofeminist scholars have made the distinction that it is not ''because'' women are female or "feminine" that they relate to nature, but because of their similar states of oppression by the same male-dominant forces. The marginalization is evident in the gendered language used to describe nature, such as "Mother Earth" or "Mother Nature", and the animalized language used to describe women. Some discourses link women specifically to the environment because of their traditional social role as a nurturer and caregiver. Ecofeminists following in this line of thought believe that these connections are illustrated through the coherence of socially-labeled values associated with 'femininity' such as nurturing, which are present both among women and in nature. Alternatively, ecofeminist and activist Vandana Shiva wrote that women have a special connection to the environment through their daily interactions and that this connection has been underestimated. According to Shiva, women in subsistence economies who produce "wealth in partnership with nature, have been experts in their own right of holistic and ecological knowledge of nature's processes". She makes the point that "these alternative modes of knowing, which are oriented to the social benefits and sustenance needs are not recognized by the capitalist reductionist paradigm, because it fails to perceive the interconnectedness of nature, or the connection of women's lives, work and knowledge with the creation of wealth (23)". Shiva blames this failure on the Western patriarchal perceptions of development and progress. According to Shiva, patriarchy has labeled women, nature, and other groups not growing the economy as "unproductive". Similarly, Australian ecofeminist Ariel Salleh deepens this materialist ecofeminist approach in dialogue with green politics, ecosocialism, genetic engineering and climate policy. Modern Science and Ecofeminism. Vegetarian Ecofeminism. Materialist Ecofeminism. Spiritual Ecofeminism/Cultural Ecofeminism. Spiritual ecofeminism is another branch of ecofeminism, and it is popular among ecofeminist authors such as Starhawk, Riane Eisler, and Carol J. Adams. Starhawk calls this an earth-based spirituality, which recognizes that the Earth is alive, and that we are an interconnected community. Spiritual ecofeminism is not linked to one specific religion, but is centered around values of caring, compassion, and non-violence. Eisler, Riane. "The Gaia Tradition & The Partnership Future: An Ecofeminist Manifesto." ''Reweaving the World: The Emergence of Ecofeminism,'' edited by Irene Diamond and Gloria Orenstein, Sierra Club Books, 1990, pp. 23-34. Often, ecofeminists refer to more ancient traditions, such as the worship of Gaia, the Goddess of nature and spirituality (also known as Mother Earth). Wicca and Paganism are particularly influential to spiritual ecofeminism. Most Wicca covens demonstrate a deep respect for nature, a feminine outlook, and an aim to establish strong community values. In her book ''Radical Ecology,'' Carolyn Merchant refers to spiritual ecofeminism as "cultural ecofeminism". According to Merchant, cultural ecofeminism, "celebrates the relationship between women and nature through the revival of ancient rituals centered on goddess worship, the moon, animals, and the female reproductive system." In this sense, cultural ecofeminists tend to value intuition, an ethic of caring, and human-nature interrelationships. Movements of the 1970s and 80s. In India, in state of Uttarakhand in 1973, women took part in the Chipko movement to protect forests from deforestation. Non-violent protest tactics were used to occupy trees so that loggers could not cut them down. In Kenya in 1977, the Green Belt Movement was initiated by environmental and political activist Professor Wangari Maathai. It is rural tree planting program led by women, which Maathai designed to help prevent desertification in the area. The program created a 'green belt' of at least 1,000 trees around villages, and gave participants the ability to take charge in their communities. In later years, the Green Belt Movement was an advocate for informing and empowering citizens through seminars for civic and environmental education, as well as holding national leaders accountable for their actions and instilling agency in citizens. The work of the Green Belt Movement continues today. In 1978 in New York, mother and environmentalist Lois Gibbs led her community in protest after discovering that their entire neighborhood, Love Canal, was built on top of a toxic dump site. The toxins in the ground were causing illness among children and reproductive issues among women, as well as birth defects in babies born to pregnant women exposed to the toxins. The Love Canal movement eventually led to the evacuation and relocation of nearly 800 families by the federal government. In 1980 and 1981, women like ecofeminist Ynestra King organized a peaceful protest at the Pentagon. Women stood, hand in hand, demanding equal rights (including social, economic, and reproductive rights) as well as an end to militaristic actions taken by the government and exploitation of the community (people and the environment). This movement is known as the Women's Pentagon Actions. In 1985, the Akwesasne Mother's Milk Project was launched by Katsi Cook. This study was funded by the government, and investigated how the higher level of contaminants in water near the Mohawk reservation impacted babies. It revealed that through breast milk, Mohawk children were being exposed to 200% more toxins than children not on the reservation. Toxins contaminate water all over the world, but to due environmental racism, certain subversive groups are exposed to a much higher amount. The Greening of Harlem Coalition is another example of an ecofeminist movement. In 1989, Bernadette Cozart founded the coalition, which is responsible for many urban gardens around Harlem. Cozart's goal is to turn vacant lots into community gardens. This is economically beneficial, and also provides a way for very urban communities to be in touch with nature and each other. The majority of people interested in this project (as noted in 1990) were women. Through these gardens, they were able to participate in and become leaders of their communities. Urban greening exists in other places as well. Beginning in 1994, a group of African-American women in Detroit have developed city gardens, and call themselves the Gardening Angels. Similar garden movements have occurred globally. The development of vegetarian ecofeminism can be traced to the mid-80s and 90s, where it first appeared in writing. However, the roots of a vegetarian ecofeminist view can be traced back further by looking at sympathy for non-humans and counterculture movements of the 1960s and 1970s. At the culmination of the decade ecofeminism had spread to both coasts and articulated an intersectional analysis of women and the environment. Eventually, challenging ideas of environmental classism and racism, resisting toxic dumping and other threats to the impoverished. Wild animal suffering. Catia Faria argues that the view held by ecofeminists that the largest source of harm to non-human animals in the wild is patriarchal culture and that the conservation of nature and natural processes is the best way to help these individuals is mistaken. She instead contends that natural processes are a source of immense suffering for these animals and that we should work towards alleviating the harms they experience, as well as eliminating patriarchal sources of harm, such as hunting. * ''Ancient Futures: Learning from Ladakh'', by Helena Norberg-Hodge * ''The Body of God'' by Sallie McFague * ''The Chalice & The Blade: Our History, Our Future'', by Riane Eisler * ''The Death of Nature: Women, Ecology, and the Scientific Revolution'' by Carolyn Merchant * ''Ecofeminism'' by Maria Mies and Vandana Shiva * ''Ecofeminism in Latin America'' by Mary Judith Ross * ''Ecofeminist Philosophy'' by Karen J. Warren * ''Environmental Culture'' by Val Plumwood * ''Feminism and the Mastery of Nature'' by Val Plumwood * ''Gaia & God: An Ecofeminist Theology of Earth Healing'' by Rosemary Radford Ruether * ''Integrating Ecofeminism, Globalization, and World Religions'' by Rosemary Radford Ruether * ''Neither Man Nor Beast'' by Carol J. Adams * ''Refuge: An Unnatural History of Family and Place'' by Terry Tempest Williams * ''The Resurgence of the Real: Body, Nature, and Place in a Hypermodern World'' by Charlene Spretnak * ''Sacred Longings: Ecofeminist theology and Globalization'' by Mary Grey * ''The Sexual Politics of Meat'' by Carol J. Adams * ''Silent Spring'' by Rachel Carson * ''The Spiral Dance'' by Starhawk * ''Staying Alive: Women, Ecology and Development'' by Vandana Shiva * ''Thinking Green! Essays on Environmentalism, Feminism, and Nonviolence'' by Petra Kelly * ''Tomorrow's Biodiversity'' by Vandana Shiva * ''Woman and Nature: The Roaring Inside Her'' by Susan Griffin * ''Breaking the Boundaries'' by Mary Mellor * ''Feminism and Ecology'' by Mary Mellor * ''Ecofeminism as Politics: nature, Marx, and the postmodern'' by Ariel Salleh * ''The Greening of Costa Rica'' by Ana Isla. * ''Animals and Women: Feminist Theoretical Explorations'', edited by Carol J. Adams and Josephine Donovan * ''Dystopias and Utopias on Earth and Beyond: Feminist Ecocriticism of Science Fiction'', edited by Douglas A. Vakoch *''Ecofeminism: Women, Animals, Nature'', edited by Greta Gaard * ''Ecofeminism: Women, Culture, Nature'', edited by Karen J. Warren with editorial assistance from Nisvan Erkal * ''EcoFeminism & Globalization: exploring culture, context and religion'', edited by Heather Eaton & Lois Ann Lorentzen * ''Ecofeminism and Rhetoric: Critical Perspectives on Sex, Technology, and Discourse'', edited by Douglas A. Vakoch * ''Ecofeminism and the Sacred'', edited by Carol J. Adams * ''Ecofeminism in Dialogue'', edited by Douglas A. Vakoch and Sam Mickey * ''Ecofeminist Science Fiction: International Perspectives on Gender, Ecology, and Literature'', edited by Douglas A. Vakoch * ''Eco-Sufficiency & Global Justice: Women write Political Ecology'', edited by Ariel Salleh *''Feminist Ecocriticism: Environment, Women, and Literature'', edited by Douglas A. Vakoch * ''Literature and Ecofeminism: Intersectional and International Voices'', edited by Douglas A. Vakoch and Sam Mickey * ''The Politics of Women's Spirituality: Essays on the Rise of Spiritual Power within the Feminist Movement'', edited by Charlene Spretnak * ''Readings in Ecology and Feminist Theology'', edited by Mary Heather MacKinnon and Moni McIntyre * ''Reclaim the Earth'', edited by Leonie Caldecott & Stephanie Leland * ''Reweaving the World: The Emergence of Ecofeminism'', edited by Irene Diamond and Gloria Feman Orenstein * ''Women and Nature?: Beyond Dualism in Gender, Body, and Environment'', edited by Douglas A. Vakoch and Sam Mickey * ''Women Healing Earth: Third World Women on Ecology, Feminism, and Religion'', edited by Rosemary Radford Ruether * '' GUIA ECOFEMINISTA - mulheres, direito, ecologia, written by Vanessa Lemgruber edited by Ape'Ku. Ecofeminism. Ecofeminism describes movements and philosophies that link feminism with ecology. [1] The term is believed to have been coined by the French writer Françoise d'Eaubonne in her book Le Féminisme ou la Mort (1974). [2] From arguments that there are particular and significant connections between women and nature, ecofeminism interprets their repression and exploitation in terms of the repression and exploitation of the environment. Ecofeminists believe that these connections are illustrated through traditionally "feminine" values such as reciprocity, nurturing and cooperation, which are present both among women and in nature. Women and nature are also united through their shared history of oppression by a patriarchal Western society. In the 1993 essay entitled "Ecofeminism: Toward Global Justice and Planetary Health" authors Greta Gaard and Lori Gruen outline what they call the "ecofeminist framework." The essay provides a wealth of data and statistics in addition to laying out the theoretical aspects of the ecofeminist critique. The framework described is intended to establish ways of viewing and understanding our current global situations so that we are better able to understand how we arrived at this point and what may be done to ameliorate the ills. The four sides of the frame are: the mechanistic materialist model of the universe that resulted from the scientific revolution and the subsequent reduction of all things into mere resources to be optimized, dead inert matter to be used; the rise of patriarchal religions and their establishment of gender hierarchies along with their denial of immanent divinity; self and other dualisms and the inherent power and domination ethic it entails; and capitalism and its intrinsic need for the exploitation, destruction and instrumentalization of animals, earth and people for the sole purpose of creating wealth. They hold that these four factors have brought us to what ecofeminists see as a "separation between nature and culture" that is the root source of our planetary ills. Vandana Shiva claims that women have a special connection to the environment through their daily interactions and this connection has been ignored. She says that women in subsistence economies who produce "wealth in partnership with nature, have been experts in their own right of holistic and ecological knowledge of nature's processes." However she makes the point that "these alternative modes of knowing, which are oriented to the social benefits and sustenance needs are not recognized by the capitalist reductionist paradigm, because it fails to perceive the interconnectedness of nature, or the connection of women's lives, work and knowledge with the creation of wealth." [3] Feminist and social ecologist Janet Biehl has criticized ecofeminism for focusing too much on a mystical connection between women and nature and not enough on the actual conditions of women. [4] Rosemary Radford Ruether joins Janet Biehl in critiquing this focus on mysticism over work that focuses on helping women, but argues that spirituality and activism can be combined effectively in ecofeminism. [5] Contents. History. Background. Ecofeminism was coined as a term in the 1970s. Women participated in the environmental movements, specifically preservation and conservation, much earlier than this. Beginning in the late 20th century, women worked in efforts to protect wildlife, food, air and water. Susan A. Mann an eco- feminist and professor of sociological and feminist theory considers the roles women played in these activisms to be the starter for ecofeminism in later centuries. Mann associates the beginning of ecofeminism not with feminists but with women of different race and class backgrounds who made connections among gender, race, class and environmental issues. This ideal is upheld through the notion that in activist and theory circles marginalized groups must be included in the discussion. In early environmental and women’s movements, issues of varying races and classes were often separated. [6] 1980s & 1990s. After the beginning of the environmental movement in the early 1970s intersections among feminists and other social justice movements emerged. The feminists that took interests in these movements explored how oppressions were linked through gender, race, class and ecology, as well as species and ideas of nationhood. These feminists developed texts, such as Women and Nature (Susan Griffin 1978), The Death of Nature (Carolyn Merchant 1980) and Gyn/Ecology (Mary Daly 1978). These texts helped to propel the association between domination by man on women and the domination of culture on nature. From these texts feminist activism of the 1980s linked ideas of ecology and the environment. For example, conferences for women devoted to living on the earth and protests against nuclear testing and other militarism that oppresses femininity. At the culmination of the decade ecofeminism had spread to both coasts and articulated an intersectional analysis of women and the environment. Eventually, challenging ideas of environmental classism and racism, resisting toxic dumping and other threats to the impoverished. [7] However, in the 1990s the advancing theories in ecofeminism began to be seen as essentialist. Through analysis done by post structural and third wave feminists it was argued that ecofeminism equated women with nature. The essentialist argument views Eco feminists as goddess worshippers, who are anti-intellectual. [7] 1990s–present. Ecofeminisms in the 1990s dealt with a lot of criticism. The view that ecofeminism was essentialist and continued to reinforce patriarchal dominance continued to grow. [8] Feminist thoughts surrounding ecofeminism grew in some areas as it was criticized, vegetarian ecofeminism contributed intersectional analysis, and ecofeminisms that analyzed animal rights, labor rights and activisms as they could draw lines among oppressed groups. However, the inclusion of non-human animals also became to be viewed as essentialist. Ecofeminism as it propelled into the 21st century became aware of the criticisms and ecofeminisms with a materialist lens began doing research and renaming the topic, i.e. queer ecologies, global feminist environmental justice and gender and the environment. [7] Major critiques. The major criticism of ecofeminism is that it is essentialist. The ascribed essentialism appears two main areas: Adherence to strict dichotomy between men and women: Some eco-feminist critiques are that the dichotomy between women and men and nature and culture creates a dualism that is too stringent and focused in the difference of women and men. That eco-feminism too strongly correlates the social status of women with the social status of nature, rather than the non-essentialist view that women along with nature both have masculine and feminine qualities, and that just like feminine qualities have often been seen as less worthy, nature is also seen as having lesser value than culture, or the qualities involved in these concepts. [9] Divergent view regarding participation in oppressive structures: As opposed to radical and liberation- based feminist movements, mainstream feminism (that most tightly bound with hegemonic social status) strives to promote equality within the existing social and political structure, [10] such as making it possible for women to occupy positions of power in business, industry and politics, using direct involvement as the main tactic for achieving pay equity and influence. In contrast, many ecofeminists would stand in opposition to active engagement in these arenas, as these are the very structures that the movement intends to dismantle. [9] Concepts. In Ecofeminism (1993) authors Vandana Shiva, Maria Mies and Evan Bondi ponder modern science and its acceptance as a universal and value- free system. Instead, they view the dominant stream of modern science as a projection of Western men's values. [11] The privilege of determining what is considered scientific knowledge has been controlled by men, and for the most part of history restricted to men. Bondi and Miles list examples including the medicalization of childbirth and the industrialization of plant reproduction. [11] Bondi argues that the medicalization of childbirth has marginalized midwife knowledge and changed the natural process of childbirth into a procedure dependent on specialized technologies and appropriated expertise. A common claim within ecofeminist literature is that patriarchal structures justify their dominance through binary opposition, these include but are not limited to: heaven/earth, mind/body, male/female, human/animal, spirit/matter, culture/nature and white/non-white. [12] Oppression is reinforced by assuming truth in these binaries and instilling them as 'marvelous to behold' through religious and scientific constructs. [12] The application of ecofeminism to animal rights has established vegetarian ecofeminism, which asserts that "omitting the oppression of animals from feminist and ecofeminist analyses […] is inconsistent with the activist and philosophical foundations of both feminism (as a "movement to end all forms of oppression") and ecofeminism." [13] It puts into practice "the personal is political" for it believes that “meat-eating is a form of patriarchal domination…that suggests a link between male violence and a meat-based diet.” [14] Vegetarian ecofeminism combines sympathy with the analysis of culture and politics to refine a system of ethics and action. [13] Ecofeminism as materialist is another common theme in ecofeminism. A materialist view connects some institutions such as labor, power and property as the source of domination over women and nature. There are connections made between these subjects because similarly there are varying values in production and reproduction. [8] Clement Martin. Clement Martin is a basketball player born on July 03, 1994, in Autun. His height is five foot eleven (1m79 / 5-11). He is a point guard who most recently played for Besançon Avenir Comtois in France - NM 1. Basketball Career Averages. Regular, Playoffs and International Competitions. Season Age League Team GP MIN FG% 3% 1% MIN Dr Reb Ast Stl Blk Pts Eff 11-12 17 FRA-1 U21 Dijon U21 11 6.8 13.0 11.1 66.7 0.2 0.4 0.5 0.5 0.3 0.0 1.0 -0.5 12-13 18 FRA-1 U21 Dijon U21 29 14.0 25.0 10.8 80.9 0.1 1.1 1.2 1.5 0.8 0.0 3.2 2.1 13-14 19 FRA-1 U21 Dijon U21 25 18.0 26.0 16.4 78.1 0.2 1.3 1.5 1.8 0.9 0.0 4.4 3.3 14-15 20 FRA-1 U21 Dijon U21 34 19.4 32.1 22.9 73.6 0.2 1.5 1.8 1.7 0.9 0.0 7.1 4.5 18-19 24 FRA-3 Besançon Avenir Comtois 32 14.6 31.2 25.8 40.0 0.4 0.9 1.3 1.1 0.4 0.0 3.8 2.6. Season Age League Team GP MIN FG% 3% 1% MIN Dr Reb Ast Stl Blk Pts Eff 13-14 19 FRA-1 U21 Dijon U21 2 17.5 25.0 14.3 - 0.0 1.5 1.5 0.5 0.5 0.0 3.5 1.0. Clement Martin. Carrier Highlights. Clement Martin Career Bests: Points. Clement Martin scores a career high 20 points (2018) On December 22, 2018, Clement Martin set his career high in points in a France - NM 1 game. That day he scored 20 points in 's home loss against , 56-67. He also had 2 rebounds, 2 assists, 1 steal. He shot 4/5 from two, 3/7 from three, shooting at 58.3% from the field. He also shot 3/6 from the free-throw line. Clement Martin Career Bests: Rebounds. Clement Martin grabs a career high 7 rebounds (2019) On April 23, 2019, Clement Martin tied his career high in rebounds in a France - NM 1 game. That day he grabbed 7 rebounds in 's home win against Angers, 86-79. He also had 18 points, 1 assist. Clement Martin Career Bests: Assists. Clement Martin gives a career high 5 assists (2012) On December 01, 2012, Clement Martin tied his career high in assists in a France - Jeep Elite U21 game. That day he dished 5 assists in Dijon's home win against Roanne, 84-66. He also had 8 points, 2 rebounds. Clement Martin Career Bests: Steals. Clement Martin has a career high 3 steals (2013) On April 16, 2013, Clement Martin tied his career high in steals in a France - Jeep Elite U21 game. That day he reached 3 steals in Dijon's road loss against Gravelines, 105-59. He also had 4 points, 2 rebounds, and 3 assists. Clement Martin Career Bests: Blocks. Clement Martin blocks a career high 1 shots (2015) On February 28, 2015, Clement Martin set his career high in blocks in a France - Jeep Elite U21 game. That day he went for 1 blocks in Dijon's road win against , 45-68. He also had 7 points, 7 rebounds, and 3 assists. Clement Martin Career Bests: Efficiency. Clement Martin records a career high 18 efficiency rating (2014) On October 29, 2014, Clement Martin tied his career high in efficiency in a France - Jeep Elite U21 game. That day he accomplished 18 efficiency in Dijon's home win against Rouen, 98-57. He also had 19 points, 3 rebounds, and 2 assists. Basketball career. Clement Martin's career. 2018-2019 season. With Besançon Avenir Comtois. Clement Martin averaged 3.8 points, 1.3 rebounds and 1.1 assists per game , playing 32 games with Besançon Avenir Comtois, during the 2018- 2019 France - NM 1 regular-season. He set his season-high with 20 points in 20 minutes against Feurs on December 22, 2018. He grabbed a season-high 7 rebounds in 25 minutes against Etoile Angers Basket on April 23, 2019. He dished a season-high 4 assists in 40 minutes against Charleville-Méz. on March 01, 2019. He scored in double figures 3 times in 32 games. He had 20 points or more 1 time. 2014-2015 season. With Dijon. Clement Martin averaged 7.1 points, 1.8 rebounds and 1.7 assists per game , playing 34 games with Dijon U21, during the 2014-2015 France - Jeep Elite U21 regular-season. He set his season-high with 19 points in 28 minutes against Rouen U21 on October 29, 2014. He grabbed a season-high 7 rebounds in 31 minutes against Boulogne-Levallois U21 on January 23, 2015. He dished a season-high 4 assists in 20 minutes against Champagne Basket U21 on February 06, 2015. He scored in double figures 10 times in 34 games. 2013-2014 season. With Dijon. Clement Martin averaged 4.4 points, 1.5 rebounds and 1.8 assists per game , playing 25 games with Dijon U21, during the 2013-2014 France - Jeep Elite U21 regular-season. He set his season-high with 10 points in 25 minutes against Cholet U21 on March 15, 2014. He grabbed a season- high 4 rebounds in 28 minutes against Antibes U21 on November 16, 2013. He dished a season-high 5 assists in 31 minutes against Boulogne- Levallois U21 on March 01, 2014. He scored in double figures 1 time in 25 games. 2012-2013 season. With Dijon. Clement Martin averaged 3.2 points, 1.2 rebounds and 1.5 assists per game , playing 29 games with Dijon U21, during the 2012-2013 France - Jeep Elite U21 regular-season. He set his season-high with 10 points in 21 minutes against Le Havre U21 on November 10, 2012. He grabbed a season-high 4 rebounds in 18 minutes against Le Havre U21 on March 23, 2013. He dished a season-high 5 assists in 25 minutes against Nanterre U21 on March 16, 2013. He scored in double figures 1 time in 29 games. 2011-2012 season. With Dijon. Clement Martin averaged 1.0 points, 0.5 rebounds and 0.5 assists per game , playing 11 games with Dijon U21, during the 2011-2012 France - Jeep Elite U21 regular-season. He set his season-high with 5 points in 8 minutes against Poitiers U21 on October 22, 2011. He grabbed a season- high 2 rebounds in 15 minutes against Chalon U21 on March 02, 2012. He dished a season-high 2 assists in 5 minutes against Cholet U21 on May 04, 2012. Boxscore glossary. Basketball stats abbreviations. MIN : Minutes played 2M-2A : Two-points field goal maid, attempted 3M-3A : Three-points field goal maid, attempted FG% : Field goal percentage 1M-1A : Free throws made, attempted 1% : Free throw percentage Or : Offensive rebounds Dr : Defensive rebounds Reb : Total rebounds Ast : Assists Stl : Steals Blk : Blocks Fo : Personal fouls Pts : Points scored Eff : Efficiency. We provide up-to-date basketball scores and statistics for every professional player and team in every major league in the world, including all NBA scores and stats since 1949. Player profiles, league standings, game results, stats leaders. Our content is available on this website, but also through our API for basketball websites (medias, leagues, teams), and on our basketball app available on iOS and Android .