In Ecofeminism: Historic and International Evolution, Laura Hopgood-Oster explains that “Ecofeminism asserts that all forms of oppression are connected and that structures of oppression must be addressed in their totality. Oppression of the natural world and of women by patriarchal power structures must be examined together or neither can be confronted fully.” (p 1). This helps readers new to the ecofeminist movement understand the goal of activists in this space: protect nature by deconstructing forms of oppression among humans.
Hopgood-Oster states “Ecofeminism is multi-faceted and multi-located, challenging structures rather than individuals. By confronting systems of patriarchy, ecofeminism broadens the scope of the cultural critique and incorporates seemingly disparate but, according to ecofeminism, radically connected elements.” (p 2).
When we educate ourselves about social justice issues such as sexism, racism, classism, ableism, homophobia, transphobia, xenophobia, and other “-isms” and phobias, we come to understand that all of these problematic beliefs are based on the domination of certain people by others. Various kinds of privilege surround us in our daily lives. White privilege, male privilege, economic privilege, straight privilege, Christian privilege, etc. are plainly visible when we think critically about why some people and some groups of people are more “successful” than others. And when we understand how privilege provides advantages to those people or groups, we can understand why those people and groups would hold on to their privilege(s) at all costs, including by putting down others to retain advantage.
The belief of ecofeminists is that nature has historically been seen as a tool for the dominant group to use in service of maintaining their domination and therefore their privilege and their advantage over others. This perspective of nature and natural resources being available for exploitation is described as “instrumentalism,” a view believed to originate from the book of Genesis (1:26-29) and made popular by “philosopher-scientists such as Francis Bacon” (McHenry, K).
Genesis, Chapter 1, verses 26-29, states:
26 Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals,[a] and over all the creatures that move along the ground.”
27 So God created mankind in his own image,
in the image of God he created them;
male and female he created them.
28 God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.”
29 Then God said, “I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food.” (Bible Gateway)
It’s easy to grasp why 16th and 17th century Westerners would dive so deeply into instrumentalist beliefs, particularly political and industrial leaders responsible for the provision of food, building materials, textiles, and technological innovation. Now, however, the average Western citizen has personal experience with the effects of instrumentalist thinking: warmer temperatures year-round. 2024 was Earth’s hottest year on record, according to the European Union’s Copernicus Climate Change Service. (SOURCE)
Reflecting on the alarming news of the increasingly warm planet, we can use Hopgood-Oster’s explanation of ecofeminism to analyze how the dominant human groups have pillaged natural resources such as oil and gas and ultimately caused the destruction of much of the Earth for their own gain. Wealthy men are the primary perpetrators of resource extraction, propelling them to further wealth and privilege. As laid out by Hopgood-Oster, “By confronting systems of patriarchy, ecofeminism broadens the scope of the cultural critique and incorporates seemingly disparate but, according to ecofeminism, radically connected elements. Combining feminist and deep ecological perspectives — in and of themselves extremely varied ways of thinking about reality — is a complex, transgressive process that is often in flux. Ecofeminist positions reflect varied political stances that may be, and usually are, transformed through time and place. In other words, the political activisms and alliances stemming from ecofeminism modify in relationship to the perceived justice issues being confronted in differing cultural and historical settings. Because of this constant morphing, ecofeminism simultaneously
challenges patriarchies from different angles. This is one of the myriad strengths of the fluid and radically diverse positions assumed by ecofeminism.” (p 2).
In keeping with learning about ecofeminist theory, the woman-nature connection, and climate change, it’s worth taking some time to read about women around the world working to combat climate change. This article in TIME magazine is an incredible look at the impact of climate change around the world and how women have stepped up to tackle this complex global issue. The authors of this piece are clearly writing from an ecofeminist perspective when they state in the opening sentence “women bear an outsize burden of the global—warming crisis, largely because of gender inequalities.” This helps us to remember that women and nature are connected through their oppression, and that issues affecting women should be solved by the collective women of the world.
Works Cited:
Hopgood-Oster, L. “Ecofeminism: Historic and International Evolution.” University of Massachusetts-Dartmouth, myCourses, WGS 307-7101: Ecofeminism: Philosophy & Practice – On-Line (2025 Spring CE1). n.d.; umassd.umassonline.net/webapps/blackboard/execute/content/file?cmd=view&content_id=_2574918_1&course_id=_36339_1. Accessed 6 Feb. 2025.
McHenry, Kristen Abatsis, Dr. “Introduction: Learning Module: Environmentalism Background.” University of Massachusetts-Dartmouth, myCourses, WGS 307-7101: Ecofeminism: Philosophy & Practice – On-Line (2025 Spring CE1). n.d. umassd.umassonline.net/ultra/courses/_36339_1/cl/outline. Accessed 5 February 2025.
“Bible Gateway Passage: Genesis 1:26-29 – New International Version.” Bible Gateway, 2019, www.biblegateway.com/passage/?search=Genesis%201:26-29&version=NIV. Accessed 6 Feb. 2025.
Gramling, Carolyn. “2024 Was Earth’s Hottest Year on Record, Passing a Dangerous Warming Threshold.” Science News, 10 Jan. 2025, www.sciencenews.org/article/2024-earth-hottest-year-climate.
TIME Staff. “Meet 15 Women Leading the Fight against Climate Change.” Time, Time, 12 Sept. 2019, time.com/5669038/women-climate-change-leaders/.
Hi Eric,
I think you make an important note about how nature is used as a tool of domination as well. It’s interesting to see the relationship of its use as something to dominate and to use to dominate women especially.
Great job Eric. You end your blog stating “This helps us to remember that women and nature are connected through their oppression, and that issues affecting women should be solved by the collective women of the world.” I think this is an opportunity to consider whether you are wanting to argue that women and nature are connected through their socially constructed roles in a system of oppression versus some ecofeminism positions that the connection is natural and biological.