Ecofeminism

Ecofeminism yana haɗa mace da ilimin rashin lafiyar siyasa. Ecofeminist na masu zina suna jawo manufar jinsi don tantance dangantaka tsakanin mutane da duniyar halitta. MacGregor, Sherilyn (2006). Beyond mothering earth: ecological citizenship and the politics of care. Vancouver: University of British Columbia Press. p. 286. ISBN 978-0-7748-1201-6.Marubucin marubucin ya haɗa da ajalin Faransa Françoise a cikin littafinta 1974 le fashie Le Féminisme Ouira Laure. d'Eaubonne, Françoise (1974). Le Féminisme ou la Mort. Paris: Horay.Merchant, Carolyn (1992). "Chapter 8". Radical ecology: the search for a livable world. New York: Routledge. p. 184. Merchant, Carolyn (1992). "Chapter 8". Radical ecology: the search for a livable world. New York: Routledge. p. 184.  Ka'idar ilimin ECOFEMUMINION ta gabatar da hangen nesa na mace don siyasar siyasa kuma ya yi kira ga wata kungiyar Egalitor, al'umma ta kasance babu sauran kungiya mai rinjaye. Merchant, Carolyn (2005). "Ecofeminism". Radical Ecology. Routledge. pp. 193–221.

A yau, akwai rassa da yawa na ECOFEMINISM, tare da bambance bambance bambance-bambancen karatu, gami da masu sassaucin ra'ayi / al'adu mai sassaucin ra'ayi (ko ɗan adam ucofemministism).  Fassarar ecofemminism da yadda za a iya amfani da shi ga tunanin zamantakewa sun hada da zane-zane na jama'a, adalci da kuma falsafar siyasa, addini, tattalin arziki, da adabi.

Nazarin Ecofeistist ya magance tasirin siyasa na al'adun da ya yi daidai tsakanin zaluncin dabi'a da zaluntar mata. These parallels include, but are not limited to, seeing women and nature as property, seeing men as the curators of culture and women as the curators of nature, and how men dominate women and humans dominate nature. Ecofelimism yana jaddada cewa mata da dabi'ar dole ne a mutunta su. Adams, Carol (2007). Ecofeminism and the Sacred. Continuum. pp. 1–8.

Faɗakarwar duniya

Farfesoshi na ilimin zamantakewa, Maria Mies, Ariel Salleh da Susan Mann duk suna danganta farkon tsarin tattalin arziki ba tare da mata ba amma tare da mata na tarihi daban-daban waɗanda suka fahimci alaƙa tsakanin jinsi, launin fata, aji, da batutuwan muhalli. An tabbatar da manufar haɗin kai ta hanyar ra'ayi cewa a cikin ƙungiyoyi masu fafutuka da ka'idar dole ne a saka ƙungiyoyin da aka ware a cikin tattaunawar. Duk da haka, a farkon yanayin muhalli na Arewacin Amirka, al'amurran da suka shafi kabilanci da na aji sun kasance wani lokaci sun rabu.Mann, Susan A (2011). "Pioneers of U.S. Ecofeminism and Environmental Justice". Feminist Formations. 23 (2): 1–25. doi:10.1353/ff.2011.0028. S2CID 146349456.

Mata sun dade suna aiki don kare namun daji, abinci, iska da ruwa.Glazebrook, Trish (Autumn 2002). "Karen Warren's Ecofeminism". Ethics & the Environment. 7 (2): 12–27. doi:10.2979/ete.2002.7.2.12. S2CID 144641656 Waɗannan yunƙurin sun yi daidai da sabbin ci gaba a ka'idar muhalli daga marubuta irin su Henry David Thoreau, Aldo Leopold, John Muir, da Rachel Carson.Norlock, Kathryn J. (December 2011). "Building Receptivity: Leopold's Land Ethic and Critical Feminist Interpretation". Journal for the Study of Religion, Nature and Culture (Submitted manuscript). 5 (4): 491–509. doi:10.1558/jsrnc.v5i4.491.Seager, Joni (Spring 2003). "Rachel Carson Died of Breast Cancer: The Coming of Age of Feminist Environmentalism". Signs: Journal of Women in Culture and Society. 28 (3): 945–973. doi:10.1086/345456. S2CID 146687251. Misalai masu kama da juna daga masana ilimin muhalli mata sune littattafan Silent Spring na Rachel Carson da Refuge na Terry Tempest Williams.

Masanin ilimin tattalin arziki Karen Warren ya lissafa rubutun Aldo Leopold "Land Ethic" (1949) a matsayin mahimmanci ga falsafancinta na ecofeminist, kamar yadda Leopold shine farkon wanda ya rubuta ɗabi'a ga ƙasar wanda ke fahimtar duk sassan da ba na ɗan adam ba na wannan al'umma (dabbobi, shuke-shuke, ƙasa, iska, ruwa) daidai da ɗan adam kuma a cikin dangantaka da mutum. Wannan fahimtar yanayin da ya haɗa da muhalli ya taimaka wajen ƙaddamar da tsarin kiyayewa na zamani yana nuna yadda za a iya kallon al'amuran muhalli ta hanyar tsarin kulawa.[11]

A Indiya, a cikin jihar Uttarakhand a cikin 1973, mata sun shiga cikin motsin Chipko don kare gandun daji daga saran gandun daji. Yawancin maza a wannan lokacin suna ƙaura zuwa birane don neman aiki, kuma matan da suka zauna a yankunan karkara na Indiya sun dogara ga dazuzzuka don rayuwa.[12] Kamar yadda Vandana Shiva ya rubuta, an yi amfani da dabarun zanga-zangar da ba za a iya tayar da hankali ba don mamaye bishiyoyi don kada masu sarewa su sare su.[11]

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