Ecofeminist Theory

This article explores the intersections of patriarchy, gender oppression, and environmental exploitation through an ecofeminist lens, focusing on Alice Walker's The Color Purple and Possessing the Secret of Joy. It examines how patriarchy marginalizes women while commodifying nature, perpetuating inequalities in familial, cultural, and ecological realms. Walker's works reveal the psychological, social, and environmental costs of these systems, offering pathways for resistance and healing. Using an ecofeminist framework, the article argues that both the oppression of women and environmental degradation stem from shared patriarchal ideologies. The study aims to analyze the manifestation of patriarchy in Walker's narratives, explore the connections between gender and environmental justice, highlight the power of solidarity, agency, and resistance in challenging patriarchal structures, and emphasize ecofeminism's potential to inspire a more sustainable and equitable future. Ultimately, the article advocates for dismantling patriarchal dualisms that prioritize profit over care and sustainability.

The Meche community is one of the indigenous tribal communities of Nepal. They have been living on the bank of Mechi River in the eastern border of the Himalayan kingdom of Nepal.The majority of the Meche people are concentrated in the Jhapa District from time immemorial. They are considered as the subgroup of the Bodo community. It is considered as one of the endangered ethnic tribes numbering 10 out of 59 indigenous communities of Nepal. They worship a commonly grown cactus plant called 'Siju or Sijou' (Euphorbia roylena; Euphorbiaceae) in the name of BathouBwrai (God). They are agrarian and living with a simple life. The economic condition of Mechecommunity is not sound but they manage their daily meals well by various means. TheMeche follows age-old cultural traditions over the years. They have a rich cultural heritage with their own identity and a way of life. They have a religion, language, literature, customs and traditions etc. The majority of the Mechepeople concentrated in the Jhapa District of Nepal. The Meche follows an age-old cultural tradition over the years. They have a well organized religion, culture, customs and traditions. Hence, the present study would focus on their ethnic background; society and their life cycle i.e. birth rites, marriage and death rites.

This paper presents a critical review of key issues related to the emergence of new networks for the spread of zoonotic diseases amid the mass extinction of species. Zoonotic and infectious diseases account for approximately 70% of new and existing diseases affecting humans and animals. The initial section argues that the term “zoonoses” should not be confined to single-cause events within veterinary medicine. Instead, zoonoses should be viewed as complex, systemic phenomena shaped by interrelated factors, including environmental, sociocultural, and economic elements, influenced by anthropogenic climate change. The second section presents bioethical principles and potential strategies for those engaged in zoonotic disease prevention. The third section uses the slaughter of animals in disaster settings as a case study to illustrate the need for further clarification of normative and interspecies justice conflicts in One Health ethics. This section concludes with an outlook on “zoonoethics”. Section four develops the analysis of the interlinked elements that trigger zoonoses and examines antimicrobial resistance (AMR) from an ethical and political standpoint, concluding with policy recommendations for addressing AMR. Section five offers a critical reflection, integrating contributions from zoonoethics, human ecology, and the ecotheological turn. Finally, section six concludes with a call to action and policy recommendations for an inclusive, intercultural, and gender-sensitive One Health approach.

Keywords: one-health; zoonotic diseases; one bioethics; animal slaughter; zoonoethics; AMR; complexity; bioethics; public policy

Northeast India, the land of original inhabitants, follows a unique and fascinating culture and tradition as its inhabitants are closely attached to nature. Northeast India is one of those few places in the world, where matrilineal culture is still practiced. In Meghalaya, one of the northeastern states, the practice of matrilineality has been in existence for almost 2000 years among a few tribes. Khasi, Jaintia and Garo, the earliest ethnic communities of Meghalaya appear to be homogenous ones, as the youngest daughter becomes the custodian of the ancestral prospects. This practice where the womenfolk become the custodians of the cultural and natural artifacts has strong parallels in the theory of ecofeminism. By employing ecofeministic perspective to read the matrilineal culture of the tribes, the paper aims to make a parallel study on the ethnic women’s affinity towards nature. Ecofeminism celebrates the robust connect between women and nature and asserts that women serve as the ...

Northeast India, the land of original inhabitants, follows a unique and fascinating culture and tradition as its inhabitants are closely attached to nature. Northeast India is one of those few places in the world, where matrilineal culture is still practiced. In Meghalaya, one of the northeastern states, the practice of matrilineality has been in existence for almost 2000 years among a few tribes. Khasi, Jaintia and Garo, the earliest ethnic communities of Meghalaya appear to be homogenous ones, as the youngest daughter becomes the custodian of the ancestral prospects. This practice where the womenfolk become the custodians of the cultural and natural artifacts has strong parallels in the theory of ecofeminism. By employing ecofeministic perspective to read the matrilineal culture of the tribes, the paper aims to make a parallel study on the ethnic women’s affinity towards nature. Ecofeminism celebrates the robust connect between women and nature and asserts that women serve as the ...

Northeast India, the land of original inhabitants, follows a unique and fascinating culture and tradition as its inhabitants are closely attached to nature. Northeast India is one of those few places in the world, where matrilineal culture is still practiced. In Meghalaya, one of the northeastern states, the practice of matrilineality has been in existence for almost 2000 years among a few tribes. Khasi, Jaintia and Garo, the earliest ethnic communities of Meghalaya appear to be homogenous ones, as the youngest daughter becomes the custodian of the ancestral prospects. This practice where the womenfolk become the custodians of the cultural and natural artifacts has strong parallels in the theory of ecofeminism. By employing ecofeministic perspective to read the matrilineal culture of the tribes, the paper aims to make a parallel study on the ethnic women's affinity towards nature. Ecofeminism celebrates the robust connect between women and nature and asserts that women serve as the advocates for nature rather than men. The paper, therefore, aims to investigate ecofeministic elements among the Khasi, Jaintia and Garo tribes of Meghalaya and tries to express an ecofeministic view concerning family, marriage, religion, and food culture of the Meghalaya tribes.
KEY WORDS: Ecofeminism; Matrilineal; Nature; Culture; Tribe

The visual display of Filipinos in the United States temporally and ideologically coincides with the American military conquest of the Philippines at the end of the 19th century, a brutal and brutally forgotten war that some scholars have described as genocidal according to even the most conservative definitions of genocide. This intimacy between empire and vision in the Philippine case has shaped and sharpened the stakes of studying Filipino American visual culture and its history, aesthetics, and politics. As with other minoritized communities in the United States, Filipino American visual culture is a means and site of lively and often contentious debates about representation, which typically revolve around how to document absence and how to establish presence in America. However, because Filipino Americans historically have a doubled status as minoritized and colonized—Filipinos in the United States were legally categorized as “nationals” during the colonial period even as the Philippines was deemed “foreign in a domestic sense” by the US Supreme Court—the matter of legal and visual representation is particularly complex, distinct from that of other Asian Americans and comparable with that of Native Pacific Islanders and Native Americans. So, while the politics of Asian American representation generally can get mired in debates about the absence or presence of “voice” in literature
and the stereotypical or authentic depiction of the “body” in visual culture, Filipino American studies scholars of visual culture have provided valuable, clarifying insights about the relationship between imperial spectacle and history. To wit, the hypervisible representation of the Filipino in American popular cultural forms in the early decades of the 20th century—from the newspaper cartoon to the photograph to the World’s Fair exhibition—ironically enabled the erasure of the extraordinarily violent historical circumstances surrounding the emergence of the Filipino’s visibility. This relationship between spectacle and history or, rather, between visual representation and historical erasure, continues to redound upon a wide range of Filipino American visual cultural forms in the 21st century, from the interior design of turo turo restaurants to multimedia art installations to community-based murals.

Through the case study of "The Brave Women of Kruščica", BiH, we examine the ways in which a plurality of political spaces stems from one particular strugglethe struggle for the right to water. This research finds itself at the crossroads of ecology, feminism, structural injustices, democracy and human rights, inquiring: in what ways does the case of "Brave Women of Kruščica" expand the political space of local struggle beyond the right to water? The conceptual tool used for our inquiry is political subjectivity or, to simplify -identity: in what ways does it transcend or expand throughout the case and how does it intersect various locations of political agency and rights? What are the additional social, economic and cultural implications of the struggle for right to water for the broader civil community in Kruščica? Beyond water, is the "Brave Women of Kruščica" a struggle of women for empowerment, a struggle of their children through the women themselves, or of the river through the peasants, or perhaps of the social justice-seeking peasants through the river? The broader aim of this inquiry is to contribute to the richness of conversation over rights to a healthy living environment. The research methodology is predominantly centered on overview and an interpretative analysis of primary as well as secondary literature, as well as intersectional discourse analysis of publicly available video, text materials and interviews. It is crucial for us to better situate struggles such as this one, as they are a fertile legal territory intertwining key structural facets of life which may be deemed invisible in common mainstream narratives shared by dominant political actors. Ultimately this type of research serves us as a tool for pointing at power relations which may be invisible but are inherently responsible for the creation of narratives, identities and last but not leastrights.

This essay demonstrates the power of ecofeminism for lobbying and advocacy against climate inaction. Kemmerer explores ecofeminist theory, providing a means by which to revisit and critically analyse our dominant worldview, particularly false value dualism and hierarchy.  The author also provides a handful of additional supporting theories that similarly expose the problematic thinking that has led to and maintains environmental degradation and climate inaction. This essay demonstrates how  a more holistic vision, focusing on interconnections and respect for life and the environment, can help us to work against climate change, and climate change denial, so long as we are willing to change our outlook—and our day-to-day consumption patterns.

and Keywords Since the late 20th century, performance has played a vital role in environmental activism, and the practice is often related to concepts of eco-art, eco-feminist art, land art, theatricality, and "performing landscapes." With the advent of the Capitalocene discourse in the 21st century, performance has been useful for acknowledging indigenous forms of cultural knowledge and for focusing on the need to reintegrate nature and culture in addressing ecological crisis. The Capitalocene was distinguished from the Anthropocene by Donna Haraway who questions the figuration of the Anthropos as reflexive of a fossil-fuel-burning ethos that does not represent the whole of industrial humanity in the circuit of global capital. Jason W. Moore's analysis for the Capitalocene illustrates the division between nature and society that is affirmed by the tenets of the Anthropocene. Scientists Paul Crutzen and Eugene Stoermer had dated the Anthropocene age to the industrial acceleration of the late-18th/mid-19th century but Moore points to the rise of capitalism in the 15th century when European colonization reduced indigenous peoples to naturales in their modernist definition of nature that became distinct from the new society. As material property, women were also precluded from this segment of industrial humanity. By the 20th century, the Euro-American system for progressive modernism in the arts was supported by the inscription of cultures that represented un-modern "primitivist" nature. The tribal and the modern became a postcolonial debate in art historical discourse. In the context of the Capitalocene, a different historiography of eco-art, eco-feminist art, and environmental performances can be conceived by acknowledging the work of artists such as Ana Mendieta and Kara Walker who have illustrated the segregation of people according to the nature/society divide. Informed by Judith Butler's phenomenological analyses of performative acts, the aesthetic use of bodily-oriented expression (with its effects on the viewer's body) provides a vocabulary for artists engaging in the subjects of the Capitalocene. In the development of performances in the global context, artists such as Wu Mali, Yin Xiuzhen, and Ursula Biemann have emphasized the relationship between bodies of humans and bodies of water through interactive works for the public, sited at the rivers and the shores of streams. They show how humans are not separate from

The article examines the concept of ecofeminism, a combination of feminism and ecological movements of the early 1970s, in Leslie Marmon Silko's novel "Ceremony." It discusses how the nature of the western patriarchal/capitalist/colonialist society dehumanizes women, natives, animals and the environment. The conflict between the Anglo and Native cultures, and the interface between self, identity, women, and nature are explored.