生態女性主義

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生態女性主義 (ecofeminism, ecological feminism) 是種政治與社會運動。它相信對女人的壓迫與自然的退化之間存在著某種關係。生態女性主義理論者考慮性別歧視、對自然的控制、種族歧視、物種至上主義 (speciesism)、與其他各種社會不平等，之間的交互關聯性。

[编辑] 生態女性主義的分析理論

生態女性主義是由女性主義與生態學思想結合產生的。它相信導致壓迫與支配女人的的社會心態，是直接關聯到導致濫用地球環境的社會心態。It combines eco-anarchism or bioregional democracy with a strong ideal of feminism. In some tendancies, typically its advocates emphasize moving back to small eco-villages of 100 to 140 people, which studies in anthropology argue historically form the most stable and prevalent type of human society. In both the traditional and modern feminist ideal of such villages, women often function as the only landlords or the only land-owners, and property may be inherited only maternally, i.e. in a matriarchy. (Some anthropologists think that in practice traditional cultures were only rarely matriarchal.)

However, because of the extreme convergence between real or imagined historical village societies, eco-feminist ideals and pagan practices, sometimes these projects are seen as a form of primitivism. But this oversimplifies the case, as many feminists see a substantial role for modern technologies in the creation and operation of such villages. Most eco-feminists, for instance, see solar power as a way to stay off 'the grid', which they regard as more important than not relying on poisonous industrial processes or materials. The ecology movement is itself split on issues like this, so it is not central to eco-feminism to debate appropriate technology. However, it is likely that intermediate technology would be preferred in general, if an eco-feminist movement sought to spread into developing nations quickly.

A central tenet in eco-feminism states that male ownership of land has led to a dominator culture, manifesting itself in food export, over-grazing, the tragedy of the commons and a land ethic that amounts to land abuse. The more extreme eco-feminists view colonization akin to rape, and they also have equally harsh things to say about games such as golf or bobsledding that inherently require destruction of ecologies to be 'played' - and were historically played most by men.

Some scientists generally dismiss ecofeminism as neither feminism nor ecology; most feminists are not part of the radical fringe, and have heavily criticised the radical and anti-science turn that eco-feminism has taken.

Feminist writer Janet Biehl has written: The early radical feminism of the late 1960s and early 1970s which most inspires me - called for the equality of women in every aspect of social and domestic life. The more radical feminists who initiated that movement recognized that the full equality of women could not be achieved without far-reaching changes in all structures of society. By contrast, ecofeminism's sweeping but highly confused cosmology introduces magic, goddesses, witchcraft, privileged quasi-biological traits, irrationalities, Neolithic atavisms, and mysticism into a movement that once tried to gain the best benefits of the Enlightenment and the most valuable features of civilization for women, on a par with thinking and humane men. What were once seen by progressive thinkers as the general goals of humanity as a whole, to be attained without any gender restrictions, have been dissolved by ecofeminists into a body of vague parochial notions focused overwhelmingly on women's allegedly special quasi-biological traits and a mystical relationship that they presumably have with nature - a "nature" conceived as an all-nurturing and domestic Great Mother. This highly disparate body of hazy, poorly formulated notions, metaphors, and irrational analogies invites women to take a step backward to an era whose consciousness was permeated by myths and by mystifications of reality. It does not bode well for women - especially those who regard themselves as more than creatures of their sexuality - to follow in this regressive path.

However, this line of criticism may not apply to many ecofeminists who reject both mysticism and essentialist ideas about the connection between women and nature. This antiessentialist ecofeminism has become more prominent since the early 1990s.[1]

[编辑] 著名的生態女性主義著作

Reweaving the World: The Emergence of Ecofeminism, Edited by Irene Diamond and Gloria Feman Orenstein
Reclaim the Earth by Leonie Caldecott & Stephanie Leland(eds)
Animals and Women: Feminist Theortical Explorations, edited by Carol J. Adams and Josephine Donovan
Ecofeminism: Animals, Women, Nature, edited by Greta Gaard
EcoFeminism & Globalization: exploring culture, context and religion, edited by Heather Eaton & Lois Ann Lorentzen.
Rethinking Ecofeminist Politics Janet Biehl
Ecofeminism and the Sacred, Edited by Carol J. Adams

[编辑] 著名的生態女性主義書籍與小說

Woman on the Edge of Time by Marge Piercy
Tomorrow's Biodiversity by Vandana Shiva
The Fifth Sacred Thing by Starhawk
The Gate to Women's Country by Sheri S. Tepper
Surfacing by Margaret Atwood
Door Into Ocean by Joan Slonczewski
Neither Man Nor Beast by Carol J. Adams
The Parable of the Sower by Octavia Butler
The Sexual Politics of Meat by Carol J. Adams
Ecofeminism by Maria Mies and Vandana Shiva
Gaia & God: An Ecofeminist Theology of Earth Healing, by Rosemary Radford Ruether
The Chalice & The Blade: Our History, Our Future, by Riane Eisler
Woman and Nature: The Roaring Inside Her, by Susan Griffin
Ancient Futures: Learning from Ladakh, by Helena Norberg-Hodge
Feminism and the Mastery of Nature, by Val Plumwood

[编辑] 參見

Deep ecology
List of ecofeminist authors
Anarchafeminism
Social ecology
Green syndicalism
Ubuntu
女性主義
動物權利
Gaia theory
Gaia philosophy

[编辑] 外部連結

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