By Catriona Sandilands
Heroic moms protecting domestic and fireside opposed to a nature deformed through multinationalist company perform: this can be a compelling tale, however it isn't really inevitably the resource of legitimate feminist or ecological critique. what is lacking is the democratic aspect, an insistence on bringing to public debate the entire kin of gender and nature that this type of view takes without any consideration. This ebook goals to situate a dedication to thought and politics -- that's, to democratic perform -- on the middle of ecofeminism and, therefore, to maneuver towards an ecofeminism that's really either feminist and ecological.
The Good-Natured Feminist inaugurates a sustained dialog among ecofeminism and up to date writings in feminist postmodernism and radical democracy. beginning with the idea that ecofeminism is a physique of democratic conception, the publication tells how the flow originated in debates approximately "nature" in North American radical feminisms, the way it then grew to become entangled with identification politics, and the way it now seeks to incorporate nature in democratic dialog and, specially, to politicize kin among gender and nature in either theoretical and activist milieus.
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Extra info for The Good-Natured Feminist: Ecofeminism and the Quest for Democracy
24 Not surprisingly, cultural feminism turned to nature, both to underscore women’s undeniable connections to each other irrespective of race, class, and sexual orientation and to deﬁne a difference around which to articulate a revolutionary femininity. Works such as Firestone’s and Ortner’s, despite their radically antinature conclusions, had already laid the groundwork for making this connection; Daly had turned it on its head to provide a template. Nature, in cultural feminism, referred to the experience of reproduction, the continuity of generations, the creation of life, the inherent bodily connection to the planet.
28 While Ruether does not suggest that women should ﬁnd an oppositional or revolutionary consciousness in this symbolic placement next to nature—she is actually quite adamant that women should be extremely suspicious of anything that smacks of planetary housework or Mother Earth romanticism—she is very clear that patriarchy is historically and essentially antiecological and that ecological health requires the elimination of patriarchy. Calling for a genderless and quite materialist utopia (and preA Genealogy of Ecofeminism 5 12 5 dating object relations in her discussion of the relationship between parenting and caring for the earth), she still, ironically, creates a narrative by which the primary logic of women’s oppression in Western societies operates through their conceptual linkage with nature and vice versa.
Marx and Engels, who were entirely aware of this problem, wrote that the “organization of the proletarians into a class . . 4 Others have spoken of the representation of the proletariat in the political public sphere and the development of social democratic governments to act in workers’ interests and simultaneously foster class solidarity. 5 Identity is central to all of these visions. In order for the revolution to occur, it is not simply a question of showing an already obvious group of workers their so-called true interests or revolutionary destiny, but one of creating “workers” themselves out of a contradictory array of possibilities.