AN ARDENT ENVIRONMENTALIST AND HUNTER SEEKS OUR PROPER RELATIONSHIP TO THE ANIMAL WORLD For all readers who are perplexed over humanity's proper relationship to animals, Ted Kerasote's provocative exploration of the ancient human urge to hunt will dramatize the issues that fuel this controversial debate. In his opening section, "Food" the author travels to the frozen shores of coastal Greenland, living and hunting with Inuit villagers-true hunter-gatherers-who are utterly dependent for sustenance on the seals, polar bears, and narwhal that they (...) can wrest from their punishing environment. In "Trophies," Kerasote accompanies the first Western sportsmen permitted into a remote stretch of Siberian wilderness, one of whom uses unethical stratagems to bag the worlds most coveted hunting trophy. In "Webs," we meet a hunter caught between these two extremes-the writer himself. Stalking elk near his home in Wyoming, seeking a winter's worth of meat, Kerasote encounters the pall of himself that yearns to make the kill and take the wild creature's life force into his own body. Nearing the end of his odyssey, the author attends meetings of the Fund for Animals with the organization's director, a vehement opponent of hunting. Kerasote also examines the ecological consequences of eating food produced by our agri-business system and transported in fossil fuel-consuming refrigerator trucks; next he considers the environmental impact of the death of the prey that has given its life to the hunter. Scrupulously balanced, Bloodties is a memorable book for all lovers of the outdoors-both hunters and nonhunters-and a landmark in the evolving discussion of our proper relationship to the animal world. (shrink)

Ecological feminism is the position that there are important connections-historical, symbolic, theoretical-between the domination of women and the domination of nonhuman nature. I argue that because the conceptual connections between the dual dominations of women and nature are located in an oppressive patriarchal conceptual framework characterized by a logic of domination, (1) the logic of traditional feminism requires the expansion of feminism to include ecological feminism and (2) ecological feminism provides a framework for developing a distinctively feminist environmental ethic. I (...) conclude that any feminist theory and any environmental ethic which fails to take seriously the interconnected dominations of women and nature is simply inadequate. (shrink)

"Toward a Feminist Theory of the State" presents Catharine MacKinnon's powerful analysis of politics, sexuality, and the law from the perspective of women.

Required reading for anyone who believes in the equality of the sexes. A long awaited, highly acclaimed new translation of Simone De Beauvoir's landmark work.

Two of the most important political movements of the late twentieth century are those of environmentalism and feminism. In this book, Val Plumwood argues that feminist theory has an important opportunity to make a major contribution to the debates in political ecology and environmental philosophy. _Feminism and the Mastery of Nature_ explains the relation between ecofeminism, or ecological feminism, and other feminist theories including radical green theories such as deep ecology. Val Plumwood provides a philosophically informed account of the relation (...) of women and nature, and shows how relating male domination to the domination of nature is important and yet remains a dilemma for women. (shrink)

In this essay, I will argue that contemporary ecofeminist discourse, while potentially adequate to deal with the issue of animals, is now inadequate because it fails to give consistent conceptual place to the domination of animals as a significant aspect of the domination of nature. I will examine six answers ecofeminists could give for not including animals explicitly in ecofeminist analyses and show how a persistent patriarchal ideology regarding animals as instruments has kept the experience of animals from being fully (...) incorporated within ecofeminism.2. (shrink)

I argue that sport hunting is a right thing according to Leopold’s land ethic. First, I argue that what Leopold means by a “thing” (“A thing is right...”) is not a human action, as is generally assumed, but rather a practice of conservation that is an activity connecting humans to the land. Such an “outdoor” activity emphasizes internal rewards and the achievement of excellence according to standards which at least partially define the activity. To say that hunting is a right (...) thing is to say that the practice of sport hunting tends in the direction of the land ethic. The actions of individual hunters are judged to be ethical or not by the standards of the practice; these standards are in turn evaluated by the precepts of the land ethic. Second, I discuss how the practical standards are evaluated. I argue that the concepts of integrity, stability, and beauty, contrary to some interpretations, are not inherent values of the biotic community, but rather labels carefully chosen by Leopold as three conduits for the ecological conscience necessary for the land ethic: the ethical, the ecological, and the aesthetic. I show that Leopold uses this model for his own evaluation of the practice of hunting as well as his evaluation of other practices of conservation. Thus, to ask about whether sport hunting is a right thing is to ask about the historical evolution of the standards of this practice and, of equal importance, about the future direction of these standards with regard to the land ethic. (shrink)

In "Primate visions" schetst de wetenschapshistorica Donna Haraway de evolutie van de primatologie van de jaren 20 tot de jaren 80. Primaten lijken zozeer op mensen dat zij het onderzoeksobject bij uitstek vormen waarop wetenschappers, bewust of onbewust, hun ideeën over natuur en cultuur projecteren. Tegelijk is de primatologie een wetenschap waar ongewoon veel vrouwen in betrokken zijn. Haraway grijpt deze twee gegevens aan om uitvoerig in te gaan op het thema van vrouwen in de wetenschap, op de wetenschappelijke constructie (...) van gender, maar ook op de wisselwerking tussen ras, klasse en (post)koloniale cultuur enerzijds en het 'westerse' natuurwetenschappelijk onderzoek anderzijds.Zij argumenteert dat de economische, politieke en culturele overtuigingen van de onderzoekers de studie en de kennis van primaten sterk beïnvloeden. Ze legt de maatschappelijke doelstellingen en de ideologische overtuigingen bloot waardoor onderzoeksprogramma's gestuurd worden. Tegelijk verdedigt ze de stelling dat ook de levende wezens die gewoonlijk als 'natuur' beschouwd worden (apen en 'primitieve' mensen) zelf actief participeren in de creatie van kennis omtrent de natuur. Haraway's betoog is bovendien doorspekt met beschrijvingen van primaten in de populaire cultuur, gaande van science fiction verhalen tot documentaires van National Geographic. De auteur plaatst al deze verschillende perspectieven naast zonder ze te willen reduceren tot één, samenhangende, uniforme realiteit. Deze postmoderne, gefragmenteerde visie op de geschiedenis beschouwt Haraway als een complex en interessant alternatief voor de traditionele, causale geschiedschrijving. (shrink)

I analyze the “Sportsman’s Code,” arguing that several of its rules presuppose a respect for animals that renders hunting a prima facie wrong. I summarize the main arguments used to justify hunting and consider them in relation to the prima facie case against hunting entailed by the sportsman’s code. Sport hunters, I argue, are in a paradoxical position—the more conscientiously they follow the code, themore strongly their behavior exemplifies a respect for animals that undermines the possibilities of justifying hunting altogether. (...) I consider several responses, including embracing the paradox, renouncing the code, and renouncing hunting. (shrink)

The dualistic structures permeating western culture emphasize radical discontinuity between humans and nonhumans, but receptive attention to nonhuman others discloses both continuity and difference prevailing between other forms of life and our own. Recognizing that agency and subjectivity abound within nature alerts us to our potential for dominating and oppressing nonhuman others, as individuals and as groups. Reciprocally, seeing ourselves as biological beings may facilitate reconstructing our social reality to undo such destructive relationships.

Over two million American women hunt. By taking up weapons for the explicit purpose of killing, they are shattering one of Western culture's oldest and most firmly entrenched taboos. The image of a woman 'armed and dangerous' is profoundly threatening to our collective psyche--and it is rejected by macho males and radical feminists alike.Woman the Hunter juxtaposes unsettlingly beautiful accounts of the author's own experiences hunting deer, antelope, and elk with an argument that builds on the work of thinkers from (...) Aldo Leopold to Clarissa Pinkola Estes. Exploring how women and men relate to nature and violence, Mary Zeiss Stange demonstrates how false assumptions about women and about hunting permeate contemporary thought. Her book is a profound critique of our society's evasion of issues that make us uncomfortable, and it culminates in a surprising claim: that only by appreciating the value of hunting can we come to understand what it means to be human.Controversial and original, defying easy stereotypes,Woman the Hunter is sure to provoke strong reactions in almost every reader. (shrink)

Antiracist white feminists and ecofeminists have the tools but lack the strategies for responding to issues of social and environmental justice cross-culturally, particularly in matters as complex as the Makah whale hunt. Distinguishing between ethical contexts and contents, I draw on feminist critiques of cultural essentialism, ecofeminist critiques of hunting and food consumption, and socialist feminist analyses of colonialism to develop antiracist feminist and ecofeminist strategies for cross-cultural communication and cross-cultural feminist ethics.