European political theorists have argued that contemporary imaginaries of climate change are symptomatic of a post-political condition. My aim in this essay is to consider what this analysis might mean for a feminist green politics and how those who believe in such a project might respond. Whereas much of the gender-focused scholarship on climate change is concerned with questions of differentiated vulnerabilities and gendered divisions of responsibility and risk, I want to interrogate the strategic, epistemological, and normative implications for ecological (...) feminism of a dominant, neoliberal climate change narrative that arguably has no political subject, casts Nature as a threat to be endured, and that replaces democratic public debate with expert administration and individual behavior change. What hope is there for counter-hegemonic political theories and social movements in times like these? I suggest that rather than give in and get on the crowded climate change bandwagon, an alternative response is to pursue a project of feminist ecological citizenship that blends resistance to hegemonic neoliberal discourses with a specifically feminist commitment to reclaiming democratic debate about social-environmental futures. (shrink)

[full article, abstract in English; only abstract in Lithuanian] While scholars and popular writers often stress individual responsibility as a way of saving nature, there is a growing understanding that “doing one’s bit” may not be enough to address local and global environmental issues. Focusing on the concept of ecological citizenship as a starting point, our paper seeks to explore the concept of ecological citizenship and show how individualized experiences and socially and culturally embedded practices of care for the environment (...) relate to civic engagement. We connect ecological citizenship with the ethics of care and Pierre Bourdieu’s concept of habitus, which links individual experience of embodied care for environment with broader political and social issues. We argue that the perspective of the ethics of care informed by the concept of habitus broadens the concept of ecological citizenship by, on the one hand, highlighting the rational responsibility to care, and, on the other hand, by revealing how affect-based ties to the environment and established habits of caring are cultivated in local communities. Ecological citizenship based on the habitus of care can be seen as exercised in participation in the public sphere and also through caring practices where public and private fields overlap. (shrink)

This article draws on research at an eco/feminist peace camp set up to facilitate blockades against clear-cut logging in coastal temperate rainforest in Clayoquot Sound on Vancouver Island, British Columbia, in Canada in the early 1990s. The camp was said to be based on feminist principles and sometimes these were even articulated as eco/feminist principles. The slippage between these terms provides a focus for my discussion. Specifically the article explores the apparent paradox of the sheer vitality of this eco/feminist activism, (...) and in particular its insistence on international connections, in contrast to the widely circulating accounts of the end of feminism, and especially the end of global sisterhood, which emerged in the early 1990s. Thus this article is also necessarily about how recent histories of eco/feminism, including tensions between theory and activism, are narrated. I take as a departure point references to the work of Vandana Shiva and the Chipko movement which circulated in accounts of the camp, and explore ways in which eco/feminists might read such utterances as more than evidence of a naive and problematic universalism. I situate eco/feminism’s internationalism genealogically in feminism and eco/feminism and read this as a counter-narrative to the ending of global sisterhood. Through paying attention to various movements, back and forth, between Clayoquot and Chipko, Canada and India, and drawing on Anna Tsing’s notion of ‘friction’, I offer an account of what has been at stake in disavowals of the possibility of reading Chipko as eco/feminist, and suggest the importance of a more generous reading of eco/feminists’ attention to the Chipko movement. (shrink)

I consider Christine Overall’s proposal that counteracting the ecological threats born from overconsumption and overpopulation morally obligates Westerners to limit their procreative output to one child per person. I scrutinize what Overall finds valuable about the genetic link in the parent-child relationship through the complementary lenses of Shelley M. Park’s project of “queering motherhood” and the ecofeminist concept of “earth mothering.” What comes of this theoretical mix is a procreative outlook I define as queer earth mothering : an interrogative attitude (...) for identifying the ways in which anti-ecological and heteronormative ideologies seep into maternal praxis. I argue that QEM has potential to relocate the value of the putative parent-child relationship, change attitudes toward adoptive motherhood for the better, and shed light on the reality that procreative decisions in affluent contexts can and will rebound with devastating environmental consequences on both present and future populations if left unabated. My hope is that with QEM as our guide for thinking through the biological paradigm of motherhood we will be in a much better position to appreciate why affluent prospective parents should favour adoption over biological reproduction. (shrink)

Corporate engagements with pressing environmental challenges focus on expanding the role of the market, seeking opportunities for growth and developing technologies to manage better environmental resources. Such approaches have proved ineffective. I suggest that a lack of meaningful response to ecological degradation and climate change is inevitable within a capitalist system underpinned by a logics of appropriation and an instrumental rationality that views the planet as a means to achieve economic ends. For ecofeminism, these logics are promulgated through sets of (...) hierarchical and interrelated dualisms which define the human in opposition to the realm of “nature”. This has led to the resilience of ecosystems, social reciprocity and care being unvalued or undervalued. An ecofeminist, care-sensitive ethics is proposed that focuses on the interconnections between human and nonhuman nature and on affective engagements with the living world. A practical morality is developed that sees the self not as atomized nor as self-optimizing, but as a self in relationship. Such an ethics is necessary to motivate action to contest capitalism’s binary thinking, evident within corporate environmentalism, which has re-made the web of life in ways that are not conducive to planetary flourishing. (shrink)

While not a monolithic movement, ecofeminists are united in their conviction that there are important connections between the exploitation of both women and nature. They are internally divided, however, on the propriety of applying their theoretical claims and activist strategies across social contexts. This paper explores three debates within ecofeminism that largely turn on this universalist versus particularist tension: whether ecofeminist theorizing can adequately account for cultural variation; whether its common usage of essentialist rhetoric is productive or troubling; and whether (...) resources for social activism could legitimately be culled from an assembly of heterogeneous and foreign sources. I conclude that the universalism of the women–nature connection can indeed be justified if perceived in multivalent ways, that “earthcare” or “ecomaternalist” discourse can be helpful in some contexts but harmful in others, and that selective retrieval of other cultures for the purposes of advocacy should not be ruled out as necessarily imperialistic or otherwise inappropriate. (shrink)

Conventional management strategies for anti-corporate anger involve its negative construal as an inappropriate irrationality in need of containment. An alternative account is offered in which such anger comprises a healthy and health-sustaining component of care-based moral agency directed not only toward the affiliative advancement of connection among community members, but also toward the (political) resistance to violation, injustice, and carelessness through which disconnection from responsive community relationships occurs. The role of anger in care-based moral agency is demonstrated through discussion of (...) the classic case of environmental and human health crisis at Love Canal, New York. (shrink)

This essay responds to Donna J. Haraway's (2016) provocation to ‘stay with the trouble’ of learning to live well with nonhumans as kin, through practice-based approaches to learning to care for nonhuman others. The cases examine the promotion of care for trees through mobile game apps for forest conservation, and kinship relations with city farm animals in Kentish Town, London. The cases are analysed with a view to how they articulate care practices as a means of making kin. Two concepts (...) are proposed, ‘learning from’ and ‘facing’ the Other, which are thickened through discussions of how caring takes place in each case in relation to a particular category of nonhuman other: animated tree and urban farm animal. Thus while attendant to situations of care involving a specific nonhuman subject, the cases also broker thinking on learning from and facing (the) other kinds of trees and animals, and the interspecies dynamics of which they are a part. The intersectional implications of the practice sites and participants are elaborated, to complexify and affirm situated but also reflexive approaches to caring. In doing this, the authors attend to their own positionalities, seeking to diversify Western-based ecofeminist engagements with caring, while asking what their research can do for the nonhuman other. They formulate and apply a collaborative methodological approach to the case studies, developed through cultivating attentiveness to the nonhuman subject of research. The authors consider in particular how attentiveness to the nonhuman other can facilitate practices of knowing that further a non-anthropocentric and non-innocent ethic of caring. By further interconnecting situations of caring for nonhuman animals and plants, the authors advocate for practices of care that antagonise how species boundaries are drawn and explore the implications for learning to care for nonhumans as kin. (shrink)

Endocrine-disrupting chemicals have been identified as posing risks to reproductive health and may have intergenerational effects. However, responses to the potential harms they pose frequently rely on medicalised understandings of the body and normative gender identities. This article develops an intersectional feminist framework of intergenerational justice in response to the potential risks posed by endocrine-disrupting chemicals. We examine critiques of endocrine disruptors from feminist, critical disability and queer standpoints, and explore issues of race and class in exposures. We argue that (...) responding to the risks posed by endocrine disruptors such as brominated flame retardants (BFRs) and phthalates requires developing a theory of intergenerational justice that recognises relationality and transcorporeality, and that also recognises harm in terms of suffering, not in terms of difference. (shrink)