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Iribarren, Nadal Mariona. "Dones, cos i ecologia. Dona arbre." Doctoral thesis, Universitat de Girona, 2018. http://hdl.handle.net/10803/662679.
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The thesis presented is a study of some women's movements which claim a recovery of the female body from a feminist and ecologist standpoint and which are currently spreading their influence. It provides a summary of the different aspects that embrace these international movements and their growing influence in Catalonia. It is intended to reflect on the ambivalence, but also the potential of these resistance movements in the corrent medical, educational and socioeconomic model. The many interviews that are part of the text set different shades to complete the mosaic portrait of this reality. It is a qualitative analysis which gives voice to different women involved in some aspects of the moviment studied in this thesis, either as professionals or as users: the female body, the menstrual cycle, women's circles and motherhood. The results obtained highlight the fact that the link between environmentalism, feminism and corporeality not only involves changes towards new practices at individual and family levels but also claims a global economic decline in order to achieve greater attention to life and its cycles. If these new attitudes are not favored from the environment, the result may be a source of physical and psychological exhaustion for some women.La tesi que es presenta constitueix un estudi d'alguns moviments de dones que s'estan difonent actualment i que reclamen recuperar el cos femení des d'una perspectiva feminista i ecologista. S'ofereix un compendi dels diferents aspectes que abracen aquests moviments d'abast internacional i de creixent influència a Catalunya. Així, es pretén reflexionar sobre les ambivalències, però també les potencialitats d'aquests moviments de resistència a l'actual model mèdic, educatiu i socioeconòmic. Les múltiples entrevistes que formen part del text estableixen diferents matisos i completen el mosaic del retrat d'aquesta realitat. Es tracta d'una anàlisi qualitativa en què es dóna veu a diferents dones que participen en alguns dels aspectes del moviment que s'estudien en aquesta tesi, ja sigui com a professionals o com a usuàries: cos femení, cicle menstrual, cercles de dones i maternitat. Els resultats que s'han obtingut subratllen la vinculació entre l'ecologisme, el feminisme i la corporalitat que no només passa per canvis en noves pràctiques a nivell individual i familiar sinó també per una proposta global de decreixement econòmic per una major atenció a la vida i als seus cicles, ja que si des de l'entorn no s'afavoreixen, aquestes actituts poden arribar a suposar una font d'esgotament físic i psicològic per a algunes dones.
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Santamaria, Dávila Jordi. "The methodologies in psychology of gender and health: An integrative journey from different approaches to diverse realities." Doctoral thesis, Universitat Jaume I, 2019. http://hdl.handle.net/10803/667328.
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This thesis is a methodological exploration to achieve the integration of methods through psychological research on gender, exploring different controversial topics currently reflected by psychology of gender using diverse methodological approximations. Six studies has been made in response to some current needs of the psychology of gender.Esta tesis es una exploración metodológica para lograr la integración de métodos a través de la investigación psicológica sobre el género, explorando diferentes temas controvertidos de actualidad para la psicología del género utilizando diversas aproximaciones metodológicas. Se han realizado seis estudios en respuesta a algunas necesidades actuales de la psicología del género.
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Duarte, Raquel Cristina Pereira. "O ecofeminismo e a luta pela igualdade de gênero : uma análise à luz da teoria bidimensional de justiça." reponame:Repositório Institucional da UCS, 2015. https://repositorio.ucs.br/handle/11338/1113.
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A presente pesquisa aborda conceitos trazidos pela Teoria Bidimensional de Justiça defendida pela filósofa Nancy Fraser para analisar a trajetória do movimento social conhecido como Ecofeminismo. A escolha do estudo sobre o Ecofeminismo justifica-se no fato deste ser um movimento social relativamente recente, pouco difundido entre a teoria e prática social brasileira, e, no entanto, já apresentar por um lado, inúmeras críticas e dúvidas e por outro, fartas aclamações e anuências. Por Teoria Bidimensional de Justiça tem-se aquela que busca uma atualização do conceito de justiça reportando-se a fundamentos da teoria da redistribuição econômica e da teoria do reconhecimento da diversidade cultural, como valores fundamentais na contemporaneidade. O reconhecimento é visto como sinônimo de valorização do status social de modo que todos os membros da sociedade tornem-se capazes de conviver e interagir entre si de forma equânime, sem qualquer distinção ou subordinação de uns sobre outros. Este conceito é utilizado como embasamento teórico para analisar o ecofeminismo e sua busca pela igualdade de gênero na atualidade. Todavia, antes disso, é preciso contextualizar o surgimento do Ecofeminismo enquanto corrente teórica e social. Desta feita, discorre-se sobre a história do movimento feminista e do movimento ambientalista/ecológico a fim de constatar os pontos convergentes e divergentes que deram origem ao Ecofeminismo. Para o Ecofeminismo, a opressão das mulheres e a exploração da natureza possuem origem no sistema patriarcal e antropocêntrico, que foi acentuado no sistema capitalista. Assim, a crítica aos dualismos impostos pelo sistema dominante encontra força e é amplamente combatido. Porém, ao analisar as diversas correntes e pensamentos que afloram no ecofeminismo notam-se divergências relevantes no que tange ao reconhecimento do “ser” mulher e a busca pela igualdade de gênero dentro do próprio movimento. Destarte, utilizando o método dedutivo, busca-se interpretar documentos internacionais e nacionais, além de políticas públicas específicas sobre o tema para alcançar o objetivo central da pesquisa e a compreensão acerca da igualdade de gênero segundo o Ecofeminismo, à luz da Teoria Bidimensional de Justiça.Submitted by Ana Guimarães Pereira (agpereir@ucs.br) on 2016-03-09T12:35:56Z No. of bitstreams: 1 Dissertacao Raquel Cristina Pereira Duarte.pdf: 1188172 bytes, checksum: c1a998a7ebc2d08afd0ff042f02a75c8 (MD5)
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Esta investigación aborda conceptos traídos por la Teoría Bidimensional de Justicia defendida por la filósofa Nancy Fraser para analizar la trayectoria del movimiento social conocido como el ecofeminismo. La elección del estudio sobre el ecofeminismo se justifica en el hecho de que este es un movimiento social relativamente reciente, poco difundida entre la teoría y la práctica social de Brasil, y, sin embargo, ya está presente, por un lado, muchas críticas y dudas y segundo, abundante aclamaciones y consentimientos. Por Teoría Bidimensional de Justicia se tiene la que busca una actualización del concepto de la presentación de informes a la justicia con fundamentos de la teoría de la redistribución económica y de la teoría del reconocimiento de la diversidad cultural como valores fundamentales en el mundo contemporáneo. El reconocimiento es visto como sinónimo de mejora de la situación social para que todos los miembros de la sociedad se vuelven capaces de coexistir e interactuar con los demás de una manera equitativa, sin discriminación ni subordinación de uno sobre otro. Este concepto se utiliza como marco teórico para analizar el ecofeminismo y su búsqueda de la igualdad de género en la actualidad. Sin embargo, antes de eso, es necesario contextualizar el surgimiento del ecofeminismo como una corriente teórica y social. Esta vez, se habla de la historia del movimiento feminista y el movimiento ambiental/ecológico con el fin de determinar las similitudes y las diferencias que dieron origen al ecofeminismo. Para el ecofeminismo, la opresión de las mujeres y la explotación de la naturaleza se han originado en el sistema patriarcal y antropocéntrico, que se acentuó en el sistema capitalista. Así, la crítica del dualismo impuesto por el sistema dominante encuentra fuerza y es ampliamente opuso. Sin embargo, al analizar las diversas corrientes y pensamientos que surgen en la notificación es el ecofeminismo diferencias relevantes en relación con el reconocimiento de "ser" la mujer y la búsqueda de la igualdad de género dentro del propio movimiento. Así, utilizando el método deductivo, se busca interpretar documentos nacionales e internacionales, además de las políticas públicas específicas sobre el tema para lograr el objetivo central de la investigación y la comprensión de la igualdad de género de acuerdo con el ecofeminismo, y sobretodo de acuerdo con la Teoría de la Bidimensional Justicia.
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Riemenschneider, Patricia Strauss. "Maternidade, consumo e sustentabilidade sob a ótica ecofeminista." reponame:Repositório Institucional da UCS, 2016. https://repositorio.ucs.br/handle/11338/1132.
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As sociedades ocidentais atuais tentam influenciar as mulheres e, em especial, as mães, sobre comportamentos e condutas na criação de seus filhos. Através de práticas enraizadas e estabelecidas, propagam que tudo que for derivado da tecnologia e do desenvolvimento é melhor e traria, como consequência, mais benefícios para a prole do que que o for instintivo e natural. A prática de cesáreas agendadas, o uso de leite artificial, o desaconselhamento ao uso da cama ou cômodo compartilhado, bem como a utilização de alimentos industrializados e processados na nutrição dos filhos seriam, desta forma, práticas “modernas” e “contemporâneas”. Já, em contrapartida, o parto natural, o aleitamento materno, a prática da cama compartilhada, bem como a alimentação baseada em produtos naturais seriam condutas “anacrônicas”, “inconvenientes” e “ultrapassadas”. No entanto, as práticas atuais e derivadas do “desenvolvimento não só não trazem benefícios para a saúde dos filhos, como também não são praticas ditas “sustentáveis”. Possuem altos custos de produção, além de gerar resíduos e descarte degradando, assim, o meio ambiente e diminuindo os recursos naturais do Planeta. O Ecofeminimo entende que a mitigação do protagonismo feminino e a exploração da Natureza são consequências de um mesmo fenômeno: a dominação masculina sobre ambas que existe em sistemas de opressão, como o patriarcado. Através de várias premissas, coloca mulheres e Natureza em um regime de submissão: trata a mulher como incompetente e incapaz para o ato de parir e de cuidar da prole e a Natureza como uma mera fonte de recursos, apta a ser degradada e explorada. A Filosofia Ecofeminista embasa teoricamente, assim, o presente estudo, já que trata, dentro de suas diferentes correntes, sobre a falácia de que tudo que for “tecnológico” e “desenvolvido” seria melhor que o “natural” e “instintivo”, quando na verdade, o que ocorre, é exatamente o contrário: o retorno às origens e às práticas primitivas relativas à maternidade, além de ser sustentável, também é, infinitamente melhor para a saúde das futuras gerações.Submitted by Ana Guimarães Pereira (agpereir@ucs.br) on 2016-04-29T18:14:09Z No. of bitstreams: 1 Dissertacao Patricia Strauss Riemenshneider.pdf: 2486390 bytes, checksum: 551c9bbb5ff83e4f37f968256f2ade1c (MD5)
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Current western societies try to influence women, particularly mothers; regarding their behavior and conduct in relation to the way they raise their children. Through practices ingrained and established, it is spread that everything derived from technology and development is better and consequently brings more benefits to the child than those which are natural and instinctive. The practice of arranged caesareans, the use of artificial milk, the non-use of a shared bed or room, as well as the use of industrialized and processed foods in the diet of the children to be, “modern” and “contemporary”. On the contrary, a natural birth, breast feeding and the practice of a shared bed, as well as foods based on natural products are “outdated”, “inconvenient” and “old-fashioned”. However, current practices derived from “development” not only fail to bring health benefits to the children, but are also not “sustainable” processes. They have high production costs, generate waste and harmful disposal to the environment and to the Earth’s natural resources. Ecofeminism understands the mitigation of female leadership and the exploration of nature are consequences of the same phenomenon; male domination over both that exists in systems of oppression as well as patriarchate. Through various assumptions which put women and nature in a regime of submission, treat women as incompetent and incapable of raising their children and nature as a mere source of resources, there to be degraded and exploited. The philosophy of ecofeminism theoretically underlies this, as does this study, and addresses within their different branches, the illusion that everything “technological” and “developed” is better than what is “natural” and “instinctive”, when in reality, what happens is the exact opposite; the return to our origins and primitive practices related to maternity, as well as being sustainable are infinitely better for the health of our future generations.
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Kronlid, David. "Ecofeminism and Environmental Ethics." Doctoral thesis, Uppsala University, Department of Theology, 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-3307.
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This study focuses on ecofeminist ethical theory. A first aim is to clarify ecofeminist views on five central issues in the field of environmental ethics. These issues are: (1) Views of nature, (2) social constructivism and nature, (3) values of nature, (4) ethical contextualism, and (5) ethical pluralism. A second aim is to compare ecofeminist standpoints with certain standpoints within nonfeminist environmental ethical theory. A third aim is to critically discuss some of the main standpoints in ecofeminism. The analysis focuses on the works of Karen Warren, Sallie McFague, Chris Cuomo, and Carolyn Merchant. Other important sources are the environmental philosophers and ethicists J. Baird Callicott, Paul Taylor, Irene Klaver, Bryan G. Norton, Christopher Stone, Eugene Hargrove, Holmes Rolston III, Per Ariansen, Don E. Marietta, and Bruno Latour.
The result of this study is that there are no main differences between ecofeminism and nonfeminist environmental ethics regarding the main standpoints on the five issues. Rather, the significant differences are found within these main standpoints. In addition, one important characteristic of ecofeminist ethics is its "double nature," that is, the fact that it is rooted in feminism and environmentalism. The double nature of ecofeminism results in a foundation out of which ecofeminism as an environmental philosophy has a unique potential to handle some of the theoretical tensions that environmental ethics creates.
From the perspective that environmental problems consist of complex clusters of natureculture- discourse and that environmental ethical theory ought to be action guiding, it is argued that ecofeminist ethical theory has an advantage compared to nonfeminist environmental ethics. This standpoint is explained by the fact that ecofeminism holds a variety of views of nature, kinds of social constructivism and contextualism, and conceptions of values and of the self, and from the presumption that this variety reflects the reality of environmental problems. However, in order for ecofeminist ethical theory to fulfill its promise as an acceptable environmental ethical theory, its theoretical standpoints ought to be explicated and further clarified.
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Nogueira-Godsey, Elaine. "The ecofeminism of Ivone Gebara." Doctoral thesis, University of Cape Town, 2014. http://hdl.handle.net/11427/9306.
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Includes bibliographical references.This thesis investigates the intellectual trajectory of the Brazilian feminist liberation theologian Ivone Gebara. Gebara's development and conceptualisation of the notion of 'immediacy' from a feminist perspective not only constitutes a central and critical feature of her theology, but also emerges as a key component in forging increased dialogue and cooperation between Southern and Northern ecofeminists. The immediate context of oppression experienced by poor Latin American women is the ground upon which Gebara has built her critique of patriarchal and apolitical Christian theological discourses, as well as capitalist ideologies. These multiple forms of oppression, Gebara argues, render women's experiences of marginalisation invisible or hidden within socio-cultural and economic-political immediate realities. This thesis proposes that the immediate reality of oppression lead Gebara to develop a specific methodological approach that is responsive to the experiences of women in particular. Gebara's praxis-orientated methodology also functions as a compass for the development of a political ecofeminist praxis. As Ivone Gebara's work demonstrates, the political aspect of theology can be injected into the core of emerging ecotheologies. In the process, ecofeminist theologians can work to bridge the gap between theory and praxis. This thesis argues that Gebara's ecofeminist theology represents the embodiment of a history of resistance underwritten by her own experiences and of those struggling to survive around her. Developed in recognition of the ever-changing nature of postcolonial contexts, Gebara's theology could be considered one that is constantly "on-the-move". In dialogue not only with Southern and Northern scholars who are concerned with ecological and social justice, this thesis is developed in dialogue with those working with postcolonial theory. Starting from the events that gave rise to ecofeminism in the Global North, this thesis analyses the under-researched development of ecofeminism in Latin America. Gebara's work highlights forms of emerging imperialist and colonialist behaviours as it is manifested in postcolonial contexts, such as her native country of Brazil. In highlighting this postcolonial factor, this thesis proposes a praxis-oriented methodology from a postcolonial perspective to restoring the political aspect of religion to the centre of emerging global ecofeminist theological discourse. Hence, this thesis draws attention to the under-researched work performed by Ivone Gebara and her role as an important mediator in global ecofeminism.
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Cummings, Misty A. "Rethinking Western Approaches to Ecofeminism." The Ohio State University, 1997. http://rave.ohiolink.edu/etdc/view?acc_num=osu1392039868.
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Marincowitz, Friedl. "Towards an ecological feminist self beyond dualism and essentialism : an inquiry into the contributions made by cultural ecofeminism, critical-transformative ecofeminism and cyber-ecofeminism." Thesis, Stellenbosch : Stellenbosch University, 1998. http://hdl.handle.net/10019.1/51075.
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Thesis (MA)--University of Stellenbosch, 1998.ENGLISH ABSTRACT: In this thesis an inquiry is made into the contributions that cultural ecofeminism, critical-transformative ecofeminism and cyber-(eco)feminism make towards the articulation of an ecological feminist notion of the self that can generate or promote an ethical relation with nature from a position beyond dualism and essentialism. In the first chapter, titled Cultural ecofeminism, different aspects of patriarchal Western culture are identified that are responsible for the twin dominations of women and nature. In the light of their critique of patriarchal culture and the alienated masculinist self that lies central to it, cultural ecofeminists endorse two alternative notions of the self, namely a female self and a feminine self. In both cases the notion of relationality between self and nature is stressed, and alternative "feminine" values such as care and nurturing are put forward as providing us with alternative ecological values. The contribution that this position makes towards the articulation of an ecological feminist self lies in its emphasis on a notion of relationality between self and nature, so as to establish an ethical relation between self and nature. From both a feminist and an ecological perspective however, this position is flawed given its inability to (adequately) overcome the problems of dualism and essentialism. In the second chapter, titled Critical-transformative ecofeminism, the dualist conceptual framework of the rationalist philosophical tradition is identified as grounding the domination of women, nature and others. By employing the notions of continuity and difference, a strategy is proposed to move beyond dualism and by implication, essentialism. In this chapter, the notion of a pluralist feminine self is proposed and in the context of a critical-transformative ethics, the notion of the mutual self is endorsed that allows for continuity and difference between different selves and self and nature. The ecological values that are endorsed by this position include respect, care, and trust, therefore coinciding, but also diverging from cultural ecofeminism. Critical-transformative ecofeminism's contribution towards the articulation of an ecofeminist self beyond dualism and essentialism, lies in its successful movement beyond dualism, especially with regard to the notion of the mutual self as a feminist notion of an ecological self. The shortcoming of this position is however that the pluralist feminine self which is proposed as an ecological notion of a feminist self, is unsuccessful in its attempt to address the problem of universalising female gender identity. In the third chapter, titled Cyber-(eco)feminism, the notions of the cyborg, the situated self and the lnappropriate/d Other are discussed as alternative feminist subjectivities. In the discussion of a politics of articulation, an environmental politics that emphasises the social and artifactual dimensions of nature, is articulated. Through the figuration of nature as Coyote Trickster, an ecological dimension to these selves comes to the fore and together these notions are positively received from an ecological and feminist perspective as adequately overcoming the problems of dualism and essentialism. From an ecological perspective, it is however argued that the technophilic character of the cyborg is problematic and doubt is cast on its ability to forge significant ethical relations. The politics of articulation proposed by cyber-(eco)feminism is commended for its inclusivity, but in the final analysis, it is argued that to establish an ethical relation with nature, care must be taken not to overlook nature's difference, that is, that nature is an independent entity with needs and ends of its own.
AFRIKAANSE OPSOMMING: Hierdie tesis behels 'n ondersoek na die bydraes van kulturele ekofeminisme, kritiestransformatiewe ekofeminisme en cyber-(eko)feminisme tot die artikulering van 'n ekologies-feministiese self wat 'n etiese verhouding met die natuur kan voortbring vanuit 'n posisie wat die probleme van dualisme en essensialisme oorskry. In die eerste hoofstuk getiteld Cultural ecofeminism, word verskillende aspekte van patriargale Westerse kultuur ge"identifiseer as onderliggend aan die dominasie van be ide vroue en die natuur. In die lig van hul kritiek op patriargale kultuur en die vervreemding van die "masculinist self" wat sentraal staan daarin, onderskryf kulturele feministe twee alternatiewe konsepsies van die self, naamlik 'n "female self' en 'n "feminine self'. In beide gevalle word die konsep van relasionaliteit tussen self an natuur beklemtoon, en alternatiewe "vroulike" waardes soos sorg en koestering word voorgestel as ekologiese waardes. Die bydrae wat hierdie posisie lewer tot die konsepsualisering van 'n ekologies-feministiese self, le in die beklemtoning van 'n konsep van relasionaliteit ten einde 'n etiese verhouding tussen self en natuur tot stand te bring. Hierdie posisie skiet egter te kort vanuit beide 'n ekologiese en feministiese perspektief aangesien dit nie in staat is om die probleme van dualisme en essensialisme (toereikend) te oorkom nie. In die tweede hoofstuk getiteld Critical-transformative ecofeminism, word die dualistiese konseptuele raamwerk van die rasionalistiese filosofiese tradisie ge"identifiseer as onderliggend aan die dominasie van vroue, die natuur en andere. Met behulp van die konsepte "continuity" en "difference" word 'n strategie voorgestel waarvolgens dualisme, en by implikasie essensialisme, oorskry kan word. In hierdie hoofstuk word 'n konsep van 'n "pluralist feminine self' voorgestel en 'n konsep van die "mutual self' word in die konteks van krities-transformatiewe ekofeministiese etiek voorgestel, wat ruimte laat vir beide kontunu"iteit en verskille tussen selwe en tussen self en natuur. Die ekologiese waardes wat deur hierdie posisie onderskryf word, sluit respek, sorg en vertroue in. Dit sluit dus aan, maar verskil ook van kulturele ekofeminisme. Die bydrae van krities-transformatiewe ekofeminisme tot die artikulering van 'n ekologies-feministiese self wat dualisme en essensialisme oorskry, le in die suksesvolle oorskryding van dualisme. Dit is spesifiek die geval met die konsep van die "mutual self' as feministiese konsep van 'n ekologiese self. Die tekortkoming van hierdie posisie is egter dat die "pluralist feminine self' wat as 'n ekologiese konsep van 'n feministiese self voorgestel word, onsuksesvol is as 'n paging om die probleem van universalisme ten opsigte van vroulike identiteit aan te spreek. In die derde hoofstuk getiteld Cyber-(eco)feminism, word die konsepte van die cyborg, die "situated self', en die "lnappropriate/d Other" bespreek as alternatiewe feministiese subjektiwiteite. In die bespreking van 'n "politics of articulation", word 'n omgewingspolitiek geartikuleer wat die sosiale en artefaktiese dimensies van die natuur beklemtoon. Deur middel van die figurering van die natuur as "Coyote Trickster", kom 'n ekologiese dimensie tot die verskillende konsepte van die self na vore. Gepaardgaande met die konsep van die natuur as "Coyote Trickster", word hierdie konsepte positief evalueer weens hul oorskryding van die probleme van dualisme en essensialisme. Vanuit 'n ekologiese perspektief word daar egter geargumenteer dat die tegnofiliese karakter van die cyborg problematies is, en dit word betwyfel of die cyborg in staat is om betekenisvolle etiese verhoudings aan te gaan. Die "politics of articulation" wat voorgestel word deur cyber-(eko)feminisme, word as prysenswaardig geag weens die inklusiewe karakter daarvan. In die finale analise word daar egter geargumenteer dat ten einde 'n etiese verhouding met die natuur tot stand te bring spesiale voorsorg getref moet word om die anders-heid van die natuur in ag te neem. Dit is dat die natuur 'n onafhanklike entiteit is met doelwitte en behoeftes van haar eie.
Center for Science Development
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MACHADO, Patricia Santos. "A MULHER ALÉM DO BEM E DO MAL: Malévola e a representação cinematográfica do feminino integrado." Universidade Metodista de Sao Paulo, 2016. http://tede.metodista.br/jspui/handle/tede/1548.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
A study on the symbolic and self-defining constructions of the Woman in the narrative and the structures of female characters in the Disney Studios production Maleficent (2014) – USA. The plot is inspired on the fairy tale “The Sleeping Beauty in the Wood” but from a feminine standpoint, widening the possibilities of interpretation and allowing for a rupture from the dichotomic paradigm related to the struggle between “Good versus Evil”. This research aims at studying the evolution of the archetypical imaginary constructs of the characters in Maleficent in contrast with female identity in contemporary culture. For that end, the theoretical frame of reference includes the study of social imaginaries through the works of Durand, Edgar Morin and, most notably, Michel Maffesoli; psychoanalytical concepts from the works of de C.G. Jung, Erich Neumann, Marie-Louise Von Franz and Clarissa Pinkola Estés; Stuart Hall’s, Laura Mulvey’s and Gilles Lipovetsky’s theories of Cultural Studies with an emphasis on gender; and also ecofeminism, through the works of authors such as Vandana Shiva and Maria Mies. Our selected theoretical-methodological reference is the Depth Hermeneutics, with a view to the interpretation of the symbolic structure of our study. As a result of this research we verify a process of saturation of identity and symbolic patterns originated in Modernity, and the evolution of new dynamics in mediatic and communication narratives.
Estudo sobre as construções simbólicas e identitárias da mulher presentes na narrativa e na estrutura das personagens femininas do filme Malévola (2014) – produção dos estúdios Disney (EUA). A narrativa é inspirada no conto de fadas “A Bela Adormecida do Bosque” e distingue-se pela perspectiva feminina, modificando as possibilidades de interpretação, além de possibilitar a quebra do paradigma dicotômico relacionado ao Bem e ao Mal. A pesquisa tem por objetivo estudar a evolução das construções imaginárias da mulher no cinema e traçar paralelos entre as características arquetípicas das personagens de Malévola em relação à identidade da mulher na contemporaneidade. Para tal, será tomado como referencial teórico os estudos do imaginário social, com as obras de Gilbert Durand, Edgar Morin e, em especial, Michel Maffesoli; conceitos da psicanálise a partir dos trabalhos de C.G. Jung, Erich Neumann, Marie-Louise Von Franz e Clarissa Pinkola Estés; as teorias de Stuart Hall, Laura Mulvey e Gilles Lipovetsky relacionadas aos estudos culturais com ênfase em gênero; e também o ecofeminismo através dos trabalhos de autoras como Vandana Shiva e Maria Mies. Nosso referencial teórico-metodológico é a Hermenêutica de Profundidade (HP) visando à interpretação da estrutura simbólica de nosso objeto. Resultam desta pesquisa a verificação de um processo de saturação de padrões identitários e simbólicos provindos da modernidade e a evolução de novas dinâmicas nas narrativas presentes nas mídias e na comunicação.
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Almen, Carolyn J. "Exploring ecofeminism, research as a transformative process." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ52781.pdf.
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Robinson, Michael W. (Michael William). "The Rhetoric of Ecofeminism: A Postmodern Inquiry." Thesis, University of North Texas, 1993. https://digital.library.unt.edu/ark:/67531/metadc500778/.
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Ecofeminism is a mixture of two important contemporary schools of thought; feminism and ecology. The rhetoric generated from ecofeminism focuses on language, on its potential to reconstruct deeply embedded attitudes and beliefs. Thus, ecofeminists attempt to transform society through the redescription and redefinition of modern concepts into postmodern concepts. The rhetoric of ecofeminism, set in postmodern context, is a fusion of substantive and stylistic features that simultaneously deconstruct patriarchal structures of exploitation and domination and reconstruct lateral-collaborative structures of cooperation and liberation. In short, ecofeminist rhetoric portends a persuasive transformation of the social-natural conditions of existence.
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Linnik, Juliana. "Ecofeminism: a new concept of sustainable development." Thesis, Видавництво СумДУ, 2008. http://essuir.sumdu.edu.ua/handle/123456789/8189.
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Линник, Юлія Миколаївна, Юлия Николаевна Линник, and Yuliia Mykolaivna Lynnyk. "Ecofeminism: a new concept of sustainable development." Thesis, Видавництво СумДУ, 2008. http://essuir.sumdu.edu.ua/handle/123456789/11752.
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Berg, Emerald Irene. "The Value of Ecofeminism for Environmental Regulation." Master's thesis, University of Cape Town, 2009. http://hdl.handle.net/11427/4464.
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Environmental degradation happens in every country, at every level and scale, in many forms, throughout the world. It affects the Earth, its ecosystems, as well as people, animals, and plants. While everyone is affected, the poor are the most vulnerable to the ravages of environmental degradation. Humans are the drivers of such ruin and creators of this crisis. The situation is not improving, but rather deteriorating at an alarming rate. It is for these and many other reasons that this emergency and its effects on living things must end or at least be decelerated.
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Machado, Marcelo Pereira. "Experiências criativas de ressignificação em Hilda Hilst: uma perspectiva ecofeminista." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/5383.
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A tese tem como objetivo analisar a produção literária em prosa da autora Hilda Hilst, principalmente os textos Fluxo-Floema, A obscena senhora D, “Rútilo Nada”, além de sua trilogia obscena, a partir de uma compreensão que amplie as noções mais habituais da crítica em relação à escritora, vinculadas apenas a um discurso de radicalidade e transgressão. Nesse aspecto, o trabalho orientou-se por uma perspectiva que problematizasse a postura encontrada nos textos de Hilst, ultrapassando o entendimento que já se sabia da sua produção e focalizando a atenção, assim, em elementos que estavam inseridos dentro de um repertório de signos tradicionalistas e imanentistas, como por exemplo, a casa e o ambiente familiar. Partindo disso, percebeu-se que os textos construíam um mecanismo de ruptura inusitado, pois não ignoravam o legado idealista desses signos, ou seja, reconheciam sua força na existência e propunham resistências criativas. Dessa maneira, Hilst aproxima sua produção em prosa da corrente ecofeminista, a qual também propõe uma atitude de retecimento não só à esfera ambiental, mas também social e subjetiva. Nesse ponto, a tese propicia uma discussão em torno da noção de “ecologia” e mostra de que maneira o alargamento do seu conceito serviu como parâmetro para se entender o ousado procedimento de ruptura de Hilst, levando-se em conta o caráter metafísico das construções tradicionalistas.
The doctoral thesis aims to analyze the author Hilda Hilst’s literary production in prose, mostly the texts Fluxo-Floema, A obscena senhora D, “Rútilo Nada”, and also her obscene trilogy, coming from a comprehension that expands the ordinary concepts of critics concerning this writer, linked only to a radicality and transgression discourse. In this aspect, the work was guided through a perspective which could problematize the posture found in Hilst’s texts, going beyond what was understood and already known about her production, and, this way, focusing the attention on elements which were inserted in a repertoire of traditionalist and immanentist designations, for example, the house and the family environment. Based on this assumption, it was noticed that the texts built an unusual mechanism of disruption as the idealistic legacy was not ignored by those designations, that is, their force in the existence was known and creative resistance was proposed. This way, Hilst approaches her production in prose to the ecofeminist academic movement, which also proposes an attitude of reframing not only in the environmental sphere, but also in the social and subjective ones. Regarding this, the thesis provides a discussion about the notion of “ecology” and shows how the expansion of its concept was used as a parameter to understand Hilst’s audacious procedure of disruption, taking into account the metaphysic character of the traditionalist constructions.
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Torgé, Marcus. "Ecotourism in Donsol—ecofeminist perspectives." Thesis, Linköping University, Centre for Applied Ethics, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-8248.
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Tourism is a giant and growing industry that has big adverse effects on people and the environment. To counter this, different ways of reforming tourism have been tested, one of these is ecotourism. But what is ecotourism, and is it really so different in the end from regular mass tourism? This thesis will discuss the issue of ecotourism from a post-modern ecofeminist standpoint on a general, national, and local level. More specifically, it will be applied to whale shark ecotourism in Donso, the Philippinesl. I found that ecotourism shared the “soft” values with ecofeminism, such as love, care, and friendship, at least in theory. However, this changes as ecotourism is implemented in a society where other “hard” and mechanistic values, such as profit rules on the basis of power.
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Bergin, Ian. "Non-human animals and the limits of ecofeminism." Thesis, University of Essex, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.486736.
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I argue that ecofeminism is unable to protect ~on-human animals from the most typical and important kinds ofabuse they face. There are many varieties of ecofeminist ~ theory, but all emphasise the importance of intimacy. It is intimate relationships that humans share with others which generate ethical responsibility. Billioh.s ofnon-human animals are harmed and killed every year and ecofeminism should be able to adequately criticise this. Institutional non-human animal abuse, and the abuse which occurs in nature, happens where intimacy is impossible with human ethical actors; therefore, most humans cannot develop relationships with most abused non-humans. Ifit is being in intimate relationships with others that generates ethical obligation, ecofeminism means that humans have no or few obligations to non-humans.
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Holcombe, Catherine T. "Willa Cather's Pioneer Spirit: Ecofeminism on the Frontier." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/scripps_theses/373.
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This is an examination of the extent to which Cather poses an ecofeminist response to the normative Frontier Myth. In an analysis of Cather's 1923 essay, "Nebraska: The End of the First Cycle" and O Pioneers! it argues that Cather revises the typical masculine, individualistic pioneer spirit into a Pioneer Spirit that is rooted in connectivity, collaboration and sustainability.
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Shen, Xianmin. "Going green : community and ecofeminism in Barbara Kingsolver." HKBU Institutional Repository, 2010. http://repository.hkbu.edu.hk/etd_ra/1178.
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Alves, Sabrina. "Ela muda tudo o que toca e tudo o que ela toca, muda: a construção de uma nova espiritualidade a partir do corpo e das fases da vida." Pontifícia Universidade Católica de São Paulo, 2011. https://tede2.pucsp.br/handle/handle/1838.
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Previous issue date: 2011-11-29Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The dissertation "She changes everything She touches and everything She touches changes: the construction of a new spirituality from the body and the stages of life." is the result of a two-year research. The goal of this work was to understand spirituality and the construction of the divine that is born from the body based on biological sexual phases of women, as well as to understand the processes of resistance, the potential of this knowledge and practices, and how these individuals would be producing new religious readings based on these perceptions. As we listen and analyze the life stories of four characters who use biological passages of their bodies in order to ritualize and give birth to a new spirituality, we realize that they are breaking dichotomies and privileging the integrality of their bodies in search of a redemption from their choices. We also realize that they have been using their experiences to encourage other women to do the same in groups called "circles of women". Finally, in a processual form, these women have established a closer relationship between their body and the earth, being the last one the goddess herself.
A dissertação Ela muda tudo o que toca e tudo o que Ela toca, muda: A construção de uma nova espiritualidade a partir do corpo e das fases da vida é resultado de dois anos de pesquisa. Nosso objetivo foi compreender a espiritualidade e a construção do divino que nasce do corpo tendo como base as fases sexuais biológicas das mulheres, os processos de resistência, as potencialidades desses saberes e práticas e de que modo, estariam a partir dessas percepções, tais sujeitos produzindo novas leituras religiosas. Ao escutarmos e analisarmos as histórias de vida de quatro personagens que utilizam as passagens biológicas de seus corpos para ritualizarem e gestarem uma nova espiritualidade observamos que, estavam quebrando dicotomias e privilegiando a integralidades de seus corpos na busca de uma redenção a partir de suas escolhas. Percebemos que têm usado suas experiências para estimular outras mulheres a fazerem o mesmo em grupos de círculos de mulheres . E que de uma forma processual estabeleciam uma estreita relação do corpo com a Terra e esta sendo a própria deusa
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Guedes, Fábio Lúcio Antunes. "Dietética natural: mulheres, ecologismo e espiritualidade na cozinha da Nova Era." Universidade Federal da Paraíba, 2015. http://tede.biblioteca.ufpb.br:8080/handle/tede/8591.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
Based on ethnographic experience of the encounter from natural and modern kitchens, a therapeutic healing house rises as a representation of a socio-ecological conflict that operates in the formation of different types of cookery expertise. Among 'modern chefs that naturalizes human taste', ‗barefoot female cooks' take us for a walk through the production fields, of commensality of natural foods in search of detailing the historical exclusion of female soul from the art of cookery (DORIA, 2013). Sensitized by a mind-and-body practice based on integrality, openness and attention, this barefoot women seek to grant legitimacy to female devir, in exercising alternative cure methods while facing a quarrelsome modern culinaric habitus responsible for reifying hodiern social gastro-anomie (FISCHLER, 1979). Different theoretical horizons, the dwell perspective (INGOLD, 2011) and acctancy (LATOUR, 1994), were gathered comparatively in order to compose a comprehensive analysis of a ‗eco-vegetarian‘ background, complemented by a parallel ethnographic immersion among producers of organic food in Brazil (ENCA) and Spain (WWOOF) in order to discuss emerging responsibilities in contemporary ecological devir, analysis the anti-ecology immanent in modern dietetic sciences.
Dedicada à investigação da emergência social do cozinheiro enquanto sujeito comedor, apresentamos uma etnografia sobre a estruturação da Cozinha Natural, e das ressignificação sócio-dietética decorrente de uma inversão da cosmo-ecologia gastronômica modernamente instituída. A casa de cura alternativa que nasce como representação de um conflito sociológico heteróclito, entre humanos e não-humanos, contextualiza a formação de uma expertise culinárica contemporânea - cozida no campo da construção da alteridade. O encontro fronteiriço entre as cozinhas natural e moderna ocorre em meio a um processo de legitimação social, de ‗cozinheiras de pés descalços‘ mediadas por uma experiência de desnaturalização do paladar e libertação da corpo feminino. A moderna exclusão do espírito feminino do recinto culinárico (DORIA, 2013) em favor dos chefs, figura como naturalização de nossa animalidade, na instituição de um habitus dietético carnista indesejado, reificador do atual estado de gastroanomia sociológico (FISCHLER, 1979). Uma análise compreensiva da prática dietética vegetariana e da intersubjetividade dos modos de vida consecutivos, é complementada por um empreendimento etnográfico entre produtores de alimentos orgânicos na Espanha.
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Nugent, Monica School of Science & Technology Studies UNSW. "Nature's women: ecofeminist reflections on Jabiluka." Awarded by:University of New South Wales. School of Science & Technology Studies, 2002. http://handle.unsw.edu.au/1959.4/20331.
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Environmentalists see the protest against the Jabiluka uranium mine in Australia's Northern Territory as an example of positive green-black relations. The formation of an alliance between Aboriginal owners and greens to protest against the mine resulted in a lengthy campaign that included maintaining a camp near the leasesite and organising a long series of mass protest actions in a remote location over an extended period from March to October 1998. However, some tensions between greens and the traditional Aboriginal owners became evident as the campaign went on. This thesis traces the origins of these tensions to past conflicts between environmentalists and Aboriginal people and shows that they are largely related to their conflicting perceptions of the environment. Those perceptions arise from different knowledge systems and are encapsulated in the terms 'wilderness' and 'country', used to describe the physical world by environmentalists and Aboriginal owners respectively. I discuss the attitudes towards the environment that accompany those perceptions and consider the way they were manifest in some of the tensions that arose at Jabiluka. The close relationship between influential strands of environmentalism and Western science is a related source of conflict. My analysis of that relationship shows that environmentalism, via 'green science' is more closely aligned with the developmentalist worldview than the Aboriginal worldview. The thesis is an analytical reflection upon the Jabiluka Protesters' Camp based on the personal experience I gained from my fieldwork there and informed by the literature of feminism, ecofeminism, social constructionism and anthropology. I discuss the manifestations of ecofeminism I observed at Jabiluka. I argue that the Jabiluka Protesters' Camp functioned successfully because it utilised ecofeminist principles and practices, that as a consequence the relationship between greens and blacks has been strengthened and therefore that ecofeminism can continue to have a positive effect on those relations in the future.
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Graziano, Tracy Ann. "An Ecofeminist Model for Wildlife Film." Thesis, Montana State University, 2005. http://etd.lib.montana.edu/etd/2005/graziano/GrazianoT0505.pdf.
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The most dominant form of wildlife film for broadcast currently upholds a dangerous separation between culture and nature with production practices, editing and film subtext. If wildlife films are to change and incorporate science, they must also relate that science to other discourses to present the subject's greater reality. Wildlife films have a duty to represent their subject fairly, and in that fairness propose a preservation ethic that will serve for many as a stepping-stone to environmental salvation. A look into ecofeminist discourse provides a new methodology for producing wildlife films.
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Fredell, Kelly A. "Women and sustainable development, an empirical analysis of ecofeminism." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq20788.pdf.
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Twine, Richard Thomas. "Ecofeminism and the 'new' sociologies : a collaboration against dualism." Thesis, Manchester Metropolitan University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369450.
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Maia, Maria Bernadete Reis. "Pescadoras de Barreirinha (AM) : conquistando direitos e resignando mitos." Universidade Federal de São Carlos, 2015. https://repositorio.ufscar.br/handle/ufscar/8005.
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Fundação de Amparo à Pesquisa do Estado do Amazonas (FAPEAM)
La recherche visait à analyser dans quelle mesure les femmes insertion dans'S pêche professionnelle dans les changements Amazon et les influences de l'activité quotidienne des pêcheurs artisanaux de Barreirinha (Amazonas). Il a cherché à comprendre comment l'exercice de la pêche professionnelle interfère avec les dimensions matérielles et symboliques des relations entre les sexes au travail; dans les relations avec les instances organisatrices des pêcheurs; et, par rapport au bénéfice de l'assurance-chômage Fisherman Artisanal (PDSA). Nous émettons l'hypothèse que l'SDPA change les rôles sociaux, de fournir un avantage pour les pêcheurs artisanaux. La politique a conduit les femmes à se joindre à la colonie de pêcheurs (Z-45), afin d'avoir accès à la prestation, sans toutefois modifier les fondements de la famille de l'homme en tant que fournisseur. La méthodologie, nous avons choisi la recherche qualitative, dont les entretiens et la recherche du lieu d'observations directes ont été formés en techniques indispensables à connaître, audelà de la pratique de la pêche quotidienne, les relations entre les sexes et la démystification de mythe Panema, selon le que la femme apporterait un état de jeu, de se livrer à la pêche. Cependant, la recherche a conclu que la femme toujours pêché, et avec la mise en oeuvre de SDPA intérieure, à condition que la reconnaissance professionnelle conduisant elle à surmonter les mythes et prouver que, en même temps que la figure masculine peut être un pêcheuse professionnel et fournisseur de unité familiale.
The research aimed to analyze to what extent women's insertion in professional fishing in the Amazon changes and influences in the daily activity of artisanal fishers of Barreirinha (Amazonas). He sought to understand how the exercise of professional fishing interferes with material and symbolic dimensions of relations between the sexes at work; in relations with the organizing bodies of the fishermen; and, in relation to the benefit of unemployment insurance Fisherman Artisanal (SDPA). We hypothesized that the SDPA is changing social roles, to provide a benefit to artisanal fishers. The policy has led women to join the Fishermen Colony (Z-45), in order to have access to the benefit, without, however, changing the family foundations of man as provider. The methodology we chose qualitative research, in which interviews and research the locus of direct observations were formed as indispensable techniques to know, beyond everyday fishing practice, relations between genders and the demystification of panema myth, according to the which the woman would bring a gambling state, to engage in fishing. However, the research concluded that the woman always fished, and with the implementation of SDPA inland, provided the professional recognition leading her to overcome myths and prove that, together with the male figure can be a professional fisherwoman and provider of family unit.
A pesquisa teve como objetivo, analisar em que medida, a inserção da mulher na pesca profissional na Amazônia modifica e influencia no cotidiano da atividade das pescadoras artesanais de Barreirinha (Amazonas). Buscou-se entender como o exercício da pesca profissional interfere nas dimensões materiais e simbólicas das relações entre os sexos no trabalho; nas relações com as entidades organizativas dos pescadores; e, na relação com o benefício do Seguro Desemprego do Pescador Artesanal (SDPA). Temos como hipótese que o SDPA está modificando papéis sociais, ao conceder um benefício às pescadoras artesanais. A política tem levado as mulheres a associar-se a Colônia dos Pescadores (Z-45), com o intuito de terem acesso ao benefício, sem, contudo, alterar os fundamentos familiares do homem como provedor. Como metodologia optamos pela pesquisa qualitativa, na qual, entrevistas e observações diretas do lócus da pesquisa constituíram-se, como técnicas indispensáveis para conhecer, além da prática cotidiana da pesca, as relações entre os gêneros e a desmistificação do mito do panema, segundo o qual, a mulher seria portadora de um estado de azar, ao exercer a pesca. Contudo, a pesquisa concluiu que, a mulher sempre pescou, e com a implantação do SDPA em águas interiores, propiciou o reconhecimento profissional levando-a a superar mitos e provar que, conjuntamente com a figura masculina, pode ser uma pescadora profissional e provedora da unidade familiar.
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Lobo, Aline Jardim. "CORPOREIDADES EM CÂNTICO DOS CÂNTICOS." Pontifícia Universidade Católica de Goiás, 2012. http://localhost:8080/tede/handle/tede/837.
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Previous issue date: 2012-06-14Este texto é o resultado do trabalho de pesquisa bibliográfica do curso de pósgraduação stricto sensu em Ciências da Religião da Pontifícia Universidade Católica de Goiás. Apresenta uma interpretação feminista e ecofeminista de Cântico dos Cânticos, livro sagrado pertencente à Bíblia judaico-cristã. A pesquisa oferece uma possibilidade de resgate e de ressignificação das corporeidades presentes no texto e contribui para um diálogo sobre possíveis conscientizações ético-relacionais e éticoambientais. Resgatar e ressignificar, nos textos bíblicos, corpos de mulheres e suas relações com o corpo vivo da Terra, suprimidos por interpretações patriarcais, representam ressignificar o princípio feminino em sua interdependência com questões humanas e ambientais atuais a fim de despertar um novo olhar que visa a uma consciência sustentável e ética consigo mesmo(a), com o outro(a) e com a Terra. Quando nos conscientizarmos da necessidade de libertarmo-nos de amarras opressoras e absolutistas, estaremos aptos à uma consciência co-evolutiva e sinérgica com a Terra.
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Bilgen, Funda. "An Ecofeminist Approach To Atwood&." Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/3/12610246/index.pdf.
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This thesis analyzes the analogy between woman and nature and ecofeminist theory that emphasizes the parallelism between man's exploitation of woman and nature. It aims to make an ecofeminist analysis of three novels: Surfacing by Margaret Atwood, The Cleft by Doris Lessing and The Stone Gods by Jeanette Winterson. First, this thesis introduces the history and main principles of ecofeminist theory. These novels by different women writers investigate the embodiment of these main principles in three novels despite the fact that the same aspects of the theory can sometimes be interpreted differently in these novels. In analyzing these three novels as applications and/or the criticisms of ecofeminist theory, it was found that two theories, social ecology and Cyborg Theory, are also necessary. The later novels use ideas from these related theories alongside ecofeminist ideas. In order to undertake this analysis in each novel, this thesis also studies the assignment of determined social roles to man and woman and the duality resulting from this inequality. Next, it investigates the colonization of both nature and woman'
s body by man&
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s intervention, that leads to the alienation of woman from herself and society. Furthermore, this thesis shows the exploitation process of females and nature by males who consider both as objects.
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Fast, Cornelia. "An Ecofeminist Analysis of Swedish Environmental Policies." Thesis, Stockholms universitet, Statsvetenskapliga institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-168108.
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The ways in which countries’ environmental performances are assessed are many, and the amount of variables examined to make such assessments is even greater. In the process of managing current and future environmental problems, policy is one of the main tools utilized by states. Motivated by its high position on indexes that measure environmental performance and gender equality respectively, this essay contains a case study where Sweden’s environmental policies are analysed from an ecofeminist perspective – a theoretical stance that highlights the importance of incorporating feminism, ecology and situated knowledge in policy and practice. Such an assessment is performed with an idea analysis and an ecofeminist ideal type, with the aim to provide an alternative view on the qualities of and success in environmental policy. The findings show that all policy categories incorporate the components that the ecofeminist ideal type consists of. However, the level of incorporation differs with regard to how many policies in each category that do so. Thus, there are several policies that ecofeminist theory would suggest need further consideration, while the result also illustrates that an ecofeminist perspective is relevant and useable in the formulation of environmental policy. Key words: environmental policy, ecofeminism, idea analysis, Sweden, environment, policy, feminism, case study.
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Popova, K. "Ecofeminism as a generating element in environmental and humanitarian studies." Thesis, Видавництво СумДУ, 2009. http://essuir.sumdu.edu.ua/handle/123456789/8242.
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Hall, Judith K. "Ecofeminism and geography: the case of Vandana Shiva and Chipko." Thesis, Virginia Tech, 1994. http://hdl.handle.net/10919/40673.
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The study of human-environment interactions by geography is traditionally conceptualized as the "man-land" theme in geographic analysis. Feminists and other post-structuralists criticize that conceptualization. Following those critiques, this study evaluates ecofeminism as a possible alternative to a "man-land" formulation.
Ecofeminism is presented and analyzed as a school of thought that also
studies human-environment interactions. Vandan Shiva's discourse and treatment
of Chipko provide the central ecofeminist case study. The thesis elucidates
ecofeminism's sensitivity to the geographic concept of place in order to determine
whether or not ecofeminism is adequate as a geographic theory. Analysis of
Vandana Shiva's texts reveals that ecofeminism universalizes and fails to
accomodate the geographic concept of place.
Master of Science
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D'Cruz, Carolyn. "Ecofeminism as practice, theory, discourse: An Archaeological and genealogical study." Thesis, D'Cruz, Carolyn (1990) Ecofeminism as practice, theory, discourse: An Archaeological and genealogical study. Honours thesis, Murdoch University, 1990. https://researchrepository.murdoch.edu.au/id/eprint/13246/.
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The central aim of this thesis is to examine the usefulness of the archaeological and genealogical methods, as explicated by Michel Foucault, for exploring ecofeminism as a liberation movement and emerging field of academic inquiry. In particular, I will be using Foucault's concepts of "discursive formations", "discursive practices" and "power/knowledge relations" in order to investigate the factors which constrain and enable the circulation of ecofeminism as it enters the academy and appears in grass roots liberation movements. The purpose of studying ecofeminism in this way is to enable a bringing into play of the activist voices displaced by some philosophical commentaries. On a more implicit level, the inquiry is guided by Donna Haraway's concepts of "situated knowledges" and "cyborg politics". Together, the works of Foucault and Haraway will be employed to argue for a politics which aims at avoiding the use of essentialist and universalising frameworks. I am also arguing that it is, perhaps, a shared ethics and politics, rather than a unified epistemology, that gives rise to ecofeminist positions.
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Schwartz, Elaine Gail 1944. "Weaving a postmodern tapestry: Ecological literacy, ecofeminism and curriculum theory." Diss., The University of Arizona, 1997. http://hdl.handle.net/10150/282332.
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As the 20th century comes to a close, humanity faces an unprecedented global ecological crisis. The postmodern tapestry which constitutes this dissertation is an educator's response to the crisis. My theory of Ecofeminist Literacy, a critical ecofeminist postmodern epistemology, constitutes the central design of this tapestry. The genesis of Ecofeminist Literacy represents the interweaving and synergism of diverse theoretical threads: Ecological Literacy, Ecofeminism, Critical Postmodern Hermeneutics, The Sociological Imagination, Gandhian Non-Violence, and Curriculum as a Process of Inquiry. Ecofeminist Literacy and its accompanying pedagogical theory, the Ecofeminist Inquiry Process, provide the basis for a politicized form of intentional culture change at all levels of schooling. Examples of the pedagogical implications of Ecofeminist Literacy and the Ecofeminist Inquiry Process for teacher education, professional development and education in the schools serve to further emphasize the significance of this critical ecofeminist postmodern epistemology. Ecofeminist Literacy provides a viable pathway towards a just and ecologically sustainable future for all living and non-living entities on Mother Earth.
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McCarthy, Maureen Frances. "Exploring Sara Paretsky's detective fiction from the perspective of ecofeminism." CSUSB ScholarWorks, 2007. https://scholarworks.lib.csusb.edu/etd-project/3138.
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This thesis analyzes Paretsky's works and how the dominant members of society use their power to exploit the weaker members, and how that exploitation impacts society. It shows how the author connects the abuse that stems from the power of patriarchy to the abuse of nature.
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Mallory, Chaone. ""Subject to the laws of nature" : ecofeminism, representation, and political subjectivity /." view abstract or download file of text, 2006. http://proquest.umi.com/pqdweb?did=1283960851&sid=2&Fmt=2&clientId=11238&RQT=309&VName=PQD.
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Thesis (Ph. D.)--University of Oregon, 2006.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 176-185). Also available for download via the World Wide Web; free to University of Oregon users.
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Khalil, Sara Abdelsabour Rady. "Ecofeminism and the deconstruction of dualisms : theorising contemporary American women's writing." Thesis, Durham University, 2018. http://etheses.dur.ac.uk/12929/.
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Drawing on the thinking of feminism and ecocriticism, ecofeminism’s main premise is that the patriarchal ideology legitimising the oppression of women and many other marginalised groups is also that which authorises the destructive oppression of nature. Rather than trying to encapsulate all of the expanding theory of ecofeminism, this thesis focuses on a foundational perspective: the ecofeminist deconstruction of dualisms. What ecofeminists share in common is an intention to deconstruct dualisms that serve to obstruct the presentation of a more interconnected, non-hierarchical, and non-reductionist view of life. This is based on a re-conceptualisation of dualisms inherited from patriarchal Western metaphysics, such as culture/nature, male/female, subject/object, transcendence/immanence, God/world, human/animal, public/private, and production/reproduction. The effect of these pervasive dualisms is that their second terms have been historically constructed as if inferior and subordinated to the first terms and have therefore underpinned systemic thinking that ideologically constructs the objects of those second terms as inferior and dependent. Literary texts might contribute to a more comprehensive understanding of responses to such dualisms and, accordingly, in this thesis an investigation is undertaken of literary works by the contemporary American women writers, Toni Morrison, Alice Walker and Marilynne Robinson: writers I define as ‘ecofeminist’. The Introduction to the thesis presents an overview of how different generations of feminists and ecofeminists have conceived of nature and have sought to redefine their relationship with it. The subsequent three chapters explore three interlocking sets of dualisms: the transcendence/immanence dualism, the public/private dualism, and the (wo)man/animal dualism. Each chapter traces a dualism’s origin and development in Western philosophy before exploring ecofeminists’ responses and critiques, not only in theoretical terms, but also via literary performativity in the selected fiction. Derrida’s two-step process of deconstruction (first inversion and then re-definition) is a line of thinking and practice that underpins the entire thesis and informs the argument: the feminist and ecofeminist reactions to these dualisms are read as, first, inverting the dualism; and, second, re-defining the terms of the dualism themselves.
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Kaur, Gurpreet. "Beyond the binary : postcolonial ecofeminism in Indian women's writing in English." Thesis, University of Warwick, 2017. http://wrap.warwick.ac.uk/106913/.
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This thesis discusses the inter-relations between the theoretical field of postcolonial ecofeminism, women writing fiction in the Indian subcontinent, and to an extent, environmental activism. I argue that it is necessary to disrupt the culture/nature dualism that aligns women ‘naturally’ to nature. The disarticulation and disruption of the culture/nature dualism throws the space in-between as a grey area where multiple positions are possible for the women. Much of the ecofeminist theory and accounts of women-led activism do not allow for this ambivalent relationship to the environment. Women writing Indian fiction in English highlight this ambivalent relationship that women have with the environment, thus providing an important counterpoint to both theory and accounts of activism. The overall thesis engages with three key theoretical frameworks—the representation of women and nature within postcolonial ecofeminist theories as well as accounts of activism; postcolonial fictions that engage with these issues of gender and environment; and a material feminist perspective to weave together the different threads to present an analysis and theory of the deeply interconnected and ambivalent concepts of representation of women, environment and space. I will explore and discuss the ambivalent relationship that women have with the environment through the filter of women writing Indian fiction in English. The novels to be analysed in this study allow me to engage a range of critical perspectives—from early ecofeminism to urban ecofeminism: Nectar in a Sieve (1954) by Kamala Markandya, Cry, the Peacock (1963) and Fire on the Mountain (1977) by Anita Desai, A River Sutra (1993) by Gita Mehta, The God of Small Things (1997) by Arundhati Roy, The Madwoman of Jogare (1998) by Sohaila Abdulali, An Atlas of Impossible Longing (2008) by Anuradha Roy and Monkey-Man (2010) by Usha K.R. The novels analysed in this thesis allow me to explore a range of issues within postcolonial ecofeminism, while ensuring that postcolonial ecofeminism is not just confined to ‘natural’ or ‘rural’ landscapes alone. It is also important to disarticulate the non-urban/urban binary, and include the built environment—cities and other urban spaces and places—into the fold of ecofeminism. The novels themselves span a time from immediate post-independence to contemporary times, allowing me to engage with a range of postcolonial issues along with issues of gender and environment.
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Provencher, Olga JoAnn. "Ecofeminism and Religion: Christianity and the Ethical Approach to the Environment." UNF Digital Commons, 2013. https://digitalcommons.unf.edu/etd/482.
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In this paper I attempt to formulate the Christianity-based ecocentric ethics, to answer the ecofeminists' quest to spiritually ground such ethics; I use the living example of the practices of the Catholic ''green sisters''.
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Pérez, Marina Daniel. "Anthropocentrism and Androcentrism : An Ecofeminist Connection." Thesis, Södertörns högskola, Institutionen för kultur och kommunikation, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-2817.
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Tyrrell, Delia Ley. "An Ecofeminist Critique of the Alternative Food Movement." Scholarship @ Claremont, 2016. http://scholarship.claremont.edu/scripps_theses/797.
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The alternative food movement is often viewed as a more moral or ethical choice compared to the industrialized food system. Because the horrors of the industrialized food system have entered public knowledge through numerous documentaries and books, consumers are looking for an alternative. Purchasing local, organic, seasonal, and fresh produce is marketed as a solution. This thesis critiques the alternative food movement for its numerous flaws using an ecofeminist lens.
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Ewing, Maureen Colleen. "South African women's literature and the ecofeminist perspective." Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1007808.
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A social-constructionist ecofeminist perspective argues that patriarchal society separates the human (or culture) from nature, which causes a false assumption that humanity possesses the right, as a superior species, to dominate nature. This perspective integrates the domination of nature with social conflicts, including but not limited to racial discrimination, gender oppression, and class hierarchies. Understanding how these various forms of oppression interrelate forms the main goal of an ecofeminist perspective. Since the nature-culture, female-male, and whitenonwhite conflicts resonate and interlock throughout South Africa's history, socialconstructionist ecofeminism is an indispensable perspective for analysing South African literature. This thesis takes a social-constructionist ecofeminist approach and applies it to four women authors that write about South African society between the years 1860-1900. This thesis includes the following authors and their works: Olive Schreiner (1855-1920) and two of her novels, The Story of an African Farm (1883) and From Man to Man (published posthumously in 1927); Pauline Smith (1882-1959) and her novel The Beadle (1926); Dalene Matthee (1938- ) and three of her novels, Circles in a Forest (1984), Fiela's Child (1986), and The Mulberry Forest (1987); and Marguerite Poland (1950- ) and one of her novels, Shades (1993). This thesis investigates two women from the time period (Schreiner and Smith) and two women from a late twentieth century perspective (Matthee and Poland) and compares how they depict the natural environment, how they construct gender, and how they interpret class and race power struggles. This thesis concludes that the social-constructionist perspective offers unique insights into these four authors. Schreiner's novels reveal her concerns about gender and racial conflicts in South Africa and her understanding of the nature-culture dichotomy as sustained by Social Darwinism. Smith offers insights into the complex power structures in a rural Afrikaans society that keep women and nonwhite races silent. Matthee writes nature as an active participant in her novels; the social and ecological conflicts emphasise the transformation of the Knysna area. Poland explores the racial tensions, gender conflicts, and environmental concerns that preceded the South African War. Schreiner, Smith, Matthee, and Poland make up a small cross-section of South African literature, but they provide a basis for further discussing the ecofeminist perspective within a South African context.KMBT_363
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Roemer, Denise L. "Women Animal Foster Care Workers: An Ecofeminist Critique." [Tampa, Fla.] : University of South Florida, 2004. http://purl.fcla.edu/fcla/etd/SFE0000473.
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Rocha, Eny Araújo. "As mulheres e o meio ambiente, no romance Terras do Sem Fim, de Jorge Amado." Universidade Federal da Paraíba, 2014. http://tede.biblioteca.ufpb.br:8080/handle/tede/6295.
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The current dissertation has, for its objective, the investigation of Jorge Amado's work Terras do sem fim, in the light of the philosophical principles of Ecofeminism. This project demonstrates the relation between the environment and the female character inserted in the patriarchal system of the cacaueiran society, in the south of Bahia, in the beginning of the XX century. To achieve this objective, two philosophical lines will be used, namely: 1) The spiritualist ecofeminism, promoted by Maria Mies and Vandana Shiva; 2) the care ethics, created by Karen J. Warren. Amado's work will be analyzed with the goal of discovering the feminine behavior and pondering about the transgressor aspect of such a relation with the environment, reciprocal in its own nature, as the environment also manifest itself when it feels threaten by its dominator. For method of analysis, the bibliographical research of a wide-range of fields, including Literature, Sociology, Philosophy and Ecofeminism, was used in this study. The research is divided in three chapters. In the first, the novel Terras do sem fim will be characterized in the regionalist movement of the 1930s and the critical response of this work will also be used. The second chapter aims to justified and elaborate the ecofeminists principles used in this analytical and critical investigation. Finally, in the third chapter, the ecofeminists principles will be used to analyze the female characters and their transgressions connected to the environment, under the regime of the patriarchal system. The conclusion of the work tries to show that the novel Terras do sem fim has, in its literary structure, the opening of a critical discussion not presented in its time of publishing, bringing a wider perspective into the studies of Ecofeminism.
A presente dissertação tem como objetivo investigar a obra Terras do sem fim, de Jorge Amado, na perspectiva dos princípios filosóficos do ecofeminismo. Objetivamos demonstrar a relação entre meio ambiente e personagem feminino inserido num sistema patriarcal da sociedade cacaueira, no sul da Bahia, no início do século XX. Para atingirmos nosso objetivo, recorreremos a duas linhas de discussão filosóficas, a saber: 1) o ecofeminismo espiritualista, difundido por Maria Mies e Vandana Shiva; 2) a ética do cuidado, criado por Karen J. Warren. Analisaremos o romance amadiano, buscando inferir o comportamento da mulher e o aspecto transgressor dessa relação com o meio ambiente, o que se torna recíproco, uma vez que a natureza também se manifesta quando se sente ameaçada pelo seu dominador. Adotamos como método de abordagem a pesquisa bibliográfica que abrange a área da Literatura, Sociologia, Filosofia e a área que se identifica com a discussão das relações de gênero e meio ambiente como o Ecofeminismo, que nortearam a proposta deste estudo. Confere à pesquisa a divisão da dissertação em três capítulos. No primeiro, trataremos de situar o romance Terras do sem fim no modernismo regionalista de 30 e um levantamento da fortuna crítica sobre a obra. O segundo, visa fundamentar os princípios ecofeministas que sustentem a nossa investigação crítica e analítica, acerca do ecofeminismo. O terceiro capítulo tenta utilizar os princípios ecofeministas na análise das personagens femininas e suas confluências e transgressões, relacionadas com o meio ambiente, sob o regime do sistema patriarcal. Constatou-se, ao final da pesquisa, que o romance Terras do sem fim carrega em sua estrutura literária a abertura para uma discussão crítica de uma abordagem que ainda não era difundida em seu tempo. Dessa forma, trouxe para os estudos ecofeministas um maior aprofundamento das questões que envolvem a relação entre o meio ambiente e a mulher, propondo uma releitura do romance de Jorge Amado e obras contemporâneas.
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Jabeen, Neelam. "Women and the Environment of the Global South: Toward a Postcolonial Ecofeminism." Diss., North Dakota State University, 2016. http://hdl.handle.net/10365/25914.
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In this study I claim that mainstream ecofeminism is inadequate to translate the experiences of the women of the Third World and propose postcolonial ecofeminism. The study focuses on the ecofeminist assumption of women?s relationship of care and compassion with nature. Through textual examples, I show the complexity of relationships between South-Asian women, and their natural environment, and claim that these relations are based on their material conditions and social status rather than necessarily being that of care and compassion. The study also highlights the acute nature of women-nature connection in the South-Asian societies where women are treated as land: their bodies are used to reproduce, and at times leased out to earn sustenance through prostitution. I have selected multiple South-Asian texts (fiction). Chemmeen, Village by the Sea, The Folded Earth, and The Hungry Tide are used to shed light on the role of their respective authors in developing postcolonial ecofeminism. Chemmeen, Nectar in a Sieve and Village by the Sea are analyzed to highlight the practices of the characters, male and female, which appear to be disruptive and harmful for their natural environment that sustains them. Then I use alternative analysis that I term as postcolonial ecofeminist perspective, to interpret the practices of the characters, while considering the livelihood strategies of these characters. I provide textual examples from Nectar in a Sieve and Water to support my claim that in the presented societies, women?s bodies are not just symbolically connected to land but are actually treated as land in the form of prostitution. I also analyze Madwoman of Jogare as a counter example that epitomizes mainstream ecofeminism, and also helps to complicate the notion of embodiment. The study also provides pedagogical implications of postcolonial ecofeminism by providing a sample reading of Fire on the Mountain. Besides challenging mainstream ecofeminism, all the discussed texts highlight the need for a revised ecofeminism that encompasses the postcolonial perspective. The study also shows the rhetorical significance of such texts that may enable students in the classroom to become active members of the society who want to bring change.
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Tirén, Stina. "An Ecofeminist Reading of Louise Erdrich’s Novel Love Medicine." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-35397.
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Louise Erdrich's novel Love Medicine presents a variety of voices that depict thetruths of Chippewa life and how they as a group are victims of a society that authorizesoppression and domination. Studies show that Chippewa tribes have a close connectionto nature and with each other as people. Ecofeminist critics draw analogies between theexploitation of nature and the oppression of groups such as those based on race, class,and sexuality, which results in a distortion of Native people's identity and connection tonature. Since the characters and nature are both oppressed and exploited by the U.Sgovernment, it becomes relevant to draw parallels between Erdrich's characters andnature with ecofeminism. The analysis concludes that ecofeminism can be applied toErdrich's novel because they share some values such as the importance of striving forinterconnection between humans and nature to free both from the power structure. TheChippewa characters and the U.S government can be identified in ecofeminist discourseas a set of dualisms. However, there are also some differences between ecofeminismand the way in which Erdrich depicts her Chippewa characters and nature. Erdrich’sstory shows that both female and male characters of Chippewa origin possess a sacredrelationship to Mother Earth, not only women, as ecofeminists would suggest.
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DeGenaro, William. "The nature of working-class literature: an ecofeminist critique." Youngstown State University / OhioLINK, 1998. http://rave.ohiolink.edu/etdc/view?acc_num=ysu997116409.
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Mallory, Chaone. "Toward an Ecofeminist Environmental Jurisprudence: Nature, Law, and Gender." Thesis, University of North Texas, 1999. https://digital.library.unt.edu/ark:/67531/metadc2219/.
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This thesis develops a legal theory reflecting the insights of feminism and environmental philosophy. I argue that human beings are not ontologically separate, but embedded in webs of relationality with natural others. My primary purposes are to 1) delineate ways in which institutions of modernity (such as law and science) have precipitated ecosocial crisis through the attempt to dialectically enforce mastery and control over nature and women; and 2) explore alternate political forms and ontologies which challenge the classical liberalist view of the (human) individual as a radically isolated, discrete, autonomous being. My overarching theme is that law functions as a narrative that can both hinder and enhance the promotion of ecological ideas, and how ecofeminism can contribute to transformative projects of environmental philosophy and feminist law.
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Bile, Jeffrey Thomas. "Ecology, feminism, and a revised critical rhetoric : toward a dialectical partnership /." View abstract, 2005. http://wwwlib.umi.com/dissertations/fullcit/3191701.
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Erickson, Kathryn. "SILENCE, ABSENCE, AND MYSTERY IN LINDA HOGAN'S MEAN SPIRIT, SOLAR STORMS, AND POWER." Master's thesis, University of Central Florida, 2006. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/3470.
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ABSTRACT In Mean Spirit, Solar Storms, and Power, Linda Hogan uses the devices of silence, absence, and mystery to articulate the oppression and marginalization of Native Americans. Specifically, because of the environmental crises that produce conflict in each novel, the project benefits from ecocriticism, ecofeminism, and ecopsychology. Also, because of various interpretations that open up when silence is examined, theories of deconstruction strengthen the thesis. Ultimately, Hogan's characters move from silence as a form of tyranny to silence as a form of reconnection with tribal ways. As the characters discover pathways to native traditions, they also discover spiritual connections with the biosphere. The movement from silence as a form of tyranny to silence as healing to silence as a means of reconnection with tribal traditions and kinship with the environment ensures the natives' healing and survival. The Introduction discusses the overview of the project, illustrates my thesis regarding Hogan's use of silence, absence, and mystery, and outlines my critical methodology. In the methodology chapter, I detail specific references to ecocritical, ecofeminist, ecopsychological, and deconstructive texts that I use to analyze Hogan's novels. Beginning with Chapter Two, I discuss Mean Spirit, which is based on a true story involving the murders of Osage people during the 1920s in Oklahoma. In Chapter Three, I examine Solar Storms and track Hogan's use of silence, absence, and mystery in the story of a teenage girl who returns to her birthplace and reconnects with her tribe and the wild lands surrounding her home. Chapter Four features my close reading of Power, a coming-of-age story blended with eocological and ethical conflicts taking place in rural Florida. Finally, Chapter Five concludes the thesis and reasserts my argument that Hogan's use of silence, absence, and mystery illuminates the conflicts in her characters' lives and ultimately serves to clear a space for healing and survival.M.A.
Department of English
Arts and Humanities
English