Introduction: “Ecofeminism and Climate Change” by Greeta Gaard
“Ecofeminism and Climate Change” by Greta Gaard first appeared in 2015 in the Women’s Studies International Forum. Gaard’s work highlights how issues central to women’s activism—such as environmental health, community livelihoods, and gender equality—are often marginalized in climate change discussions that are primarily scientific or technological in focus. She argues that dominant climate change discourses fail to address underlying structural inequalities linked to gender, sexuality, colonialism, and speciesism. Gaard advocates for an intersectional approach that incorporates ecofeminist, queer, and posthumanist perspectives, proposing that these can unmask the gendered aspects of global overconsumption and drive more inclusive climate justice solutions. The essay is pivotal in literature and literary theory, as it extends ecofeminism to incorporate the complexities of gender and social equity within the context of global environmental crises, urging a shift toward ethical, inclusive, and justice-centered climate solutions.
Summary of “Ecofeminism and Climate Change” by Greeta Gaard
- Marginalization of Women’s Issues in Climate Discourse: Gaard critiques the exclusion of traditionally women-centered issues like “environmental health, habitats, livelihoods” from climate change discussions dominated by science and technology, which often lack transformative insights into “ideologies and economies of domination, exploitation and colonialism” (Gaard, 2015, p. 20).
- Intersectional Ecofeminist Approach Needed: Gaard advocates for a climate justice framework that incorporates “queer, posthumanist, ecological and feminist” perspectives to challenge “the linked rhetorics of population control, erotophobia and ecophobia, anti-immigration sentiment, and increased militarism” often accompanying scientific solutions to climate change (Gaard, 2015, p. 20).
- Critique of Overconsumption and Gender Inequality: Gaard underscores the need to confront “the gendered character of first-world overconsumption,” particularly noting how Western consumption patterns burden the global South and deepen “the climate debt owed by the overconsuming global North” (Gaard, 2015, p. 21).
- Climate Impact on Women and LGBTQ+ Communities: Gaard points out that women, as well as LGBTQ+ individuals, are disproportionately affected by climate change yet are “not even noted in climate change discussions.” The exclusion of LGBTQ+ issues such as “hate crimes, marriage equality, fair housing and health care” from climate justice frameworks is a significant oversight (Gaard, 2015, p. 20).
- Call for Feminist Climate Justice Ethics: Gaard calls for a feminist ethical approach to climate justice that moves beyond distributive models to address relationships involving “gender, sexuality, species, and environments,” which are essential for a holistic response to the climate crisis (Gaard, 2015, p. 22).
- Critique of Population Control Rhetoric: She critiques population control narratives, often targeting “third world women,” as a misdirection from the real issues of “First World/North’s over-development” and calls for a focus on reducing “the North/First World’s alarming overconsumption of the planet’s resources” (Gaard, 2015, p. 24).
- Advocacy for Posthumanist Feminist Economics: Gaard promotes an economic model that recognizes “women’s unpaid labor in reproduction and caregiving” and advocates for accounting systems that include “nature’s own production or destruction” rather than valuing natural resources only when exploited (Gaard, 2015, p. 29).
Literary Terms/Concepts in “Ecofeminism and Climate Change” by Greeta Gaard
| Term/Concept | Definition | Example from Gaard’s Article | Explanation in Context |
| Ecofeminism | A movement combining ecological concerns with feminist insights, emphasizing the relationship between the oppression of women and nature. | “Women’s role in planetary protection became clearly articulated in November 1991…” | Gaard uses ecofeminism to address how climate change disproportionately affects women and marginalized communities. |
| Intersectionality | A framework that examines how various social identities (gender, race, sexuality, etc.) intersect to create overlapping systems of disadvantage. | “A queer, posthumanist, ecological and feminist approach—brought together through the intersectional lens of ecofeminism…” | Gaard argues for intersectionality to tackle climate issues, showing how gender, race, and sexuality affect individuals’ climate vulnerability. |
| Posthumanism | A concept in philosophy that challenges human-centered worldviews, promoting the value and rights of non-human entities. | “both feminist animal studies and posthumanism bring awareness of species as an unexamined dimension in climate change.” | Gaard incorporates posthumanism to recognize species beyond humans in climate discussions, challenging anthropocentric narratives. |
| Gendered Overconsumption | The notion that consumption patterns, particularly in affluent societies, are influenced by gender norms, often leading to ecological harm. | “climate change discourse has not accurately presented the gendered character of first-world planetary overconsumption.” | This concept critiques how male-dominated consumption patterns in the Global North exacerbate environmental exploitation and inequalities. |
| Ecophobia | A fear or aversion to nature and the environment, often stemming from cultural and societal influences. | “…the linked rhetorics of population control, erotophobia and ecophobia, anti-immigration sentiment…” | Gaard uses ecophobia to explain society’s unwillingness to engage with sustainable practices, often avoiding environmental responsibility. |
| Climate Justice | A framework addressing climate change impacts on marginalized communities, advocating for equitable solutions. | “I propose, queer feminist posthumanist climate justice perspectives at the local, national, and global levels are needed…” | Gaard calls for climate justice to address inequalities and ensure that vulnerable communities have a voice in climate solutions. |
| Interspecies Justice | The idea of fair treatment across species, challenging human exploitation of animals and natural resources. | “The exploitation of sexuality and reproduction across species as a feature of the colonialist and techno-science worldview…” | Interspecies justice is used to address the treatment of animals and nature within capitalist and patriarchal frameworks in climate discussions. |
| Erotophobia | A cultural aversion or fear of sexuality, often impacting discussions on social issues such as climate change and population control. | “the linked rhetorics of population control, erotophobia and ecophobia…” | Gaard connects erotophobia to climate discourse, where fears of sexuality impact population control policies, often targeting vulnerable communities. |
| Material Feminism | A feminist theory focusing on the material conditions (like environmental factors) shaping gender and social inequalities. | “Material feminism advances the concept of transcorporeality, the physical fact of our co-constituted embodiment…” | Gaard uses material feminism to emphasize the tangible, environmental conditions that disproportionately impact women and marginalized groups. |
| Queer Ecology | An approach combining queer theory with environmental studies, challenging traditional views on nature and sexuality. | “climate change homophobia is evident in the media blackout of GLBTQ people in the wake of Hurricane Katrina…” | Gaard advocates for queer ecology to highlight how LGBTQ+ communities are marginalized in climate crises, both in representation and impact responses. |
Contribution of “Ecofeminism and Climate Change” by Greeta Gaard to Literary Theory/Theories
- Expansion of Ecofeminism
Gaard broadens ecofeminism by integrating LGBTQ+ issues, species justice, and critiques of capitalist overconsumption: “A queer, posthumanist, ecological and feminist approach—brought together through the intersectional lens of ecofeminism…”
This emphasizes ecofeminism’s role in addressing systemic inequalities in gender, sexuality, and environmental policies within climate discussions. - Intersectional Environmentalism
Gaard applies intersectionality to environmental contexts, focusing on the compounded impact of climate change on marginalized identities: “Issues that GLBTQ people organize around…aren’t even noted in climate change discussions.”
This approach shows how intersectionality can reveal unique climate challenges faced by women and LGBTQ+ individuals, advocating for broader inclusivity in environmental justice. - Posthumanist Perspective
Advocating a posthumanist stance, Gaard examines ethical treatment of non-human species and the environmental impacts on them: “Feminist animal studies and posthumanism bring awareness of species as an unexamined dimension in climate change.”
This shifts focus from human-centered narratives, arguing for species justice and the need to recognize animal suffering under industrial systems. - Queer Theory and Queer Ecology
Integrates queer perspectives into environmental discourse, highlighting LGBTQ+ marginalization in climate issues: “Climate change homophobia is evident in the media blackout of GLBTQ people in the wake of Hurricane Katrina…”
Gaard’s queer ecological approach calls attention to how LGBTQ+ communities are often excluded from climate narratives, expanding queer theory to address environmental challenges. - Material Feminism
Connects material feminism to ecological contexts, linking women’s embodied experiences to environmental vulnerability: “Material feminism… the physical fact of our co-constituted embodiment with other flows of life, matter, and energy.”
This perspective grounds material feminism in tangible issues, like food insecurity faced by women, as part of a broader environmental justice framework. - Climate Justice and Social Justice Theory
Merges social justice and climate justice theories, advocating for ethical considerations for marginalized communities facing climate impacts: “Climate justice affirms the need for solutions that address women’s rights…opposed to the commodification of nature and its resources.”
Gaard’s work emphasizes the necessity of climate justice within literary theory, providing a framework for including disenfranchised voices in climate discussions.
Examples of Critiques Through “Ecofeminism and Climate Change” by Greeta Gaard
| Literary Work | Ecofeminist Critique | Example and Analysis | Explanation of Critique in Gaard’s Context |
| The Grapes of Wrath by John Steinbeck | Highlights the impact of economic exploitation and environmental degradation on marginalized communities, especially women. | The Joad family’s struggles reflect capitalist exploitation of land and labor, leading to displacement and suffering of poor families. | Gaard’s ecofeminism would critique the systemic exploitation of both land and vulnerable communities, calling for environmental and social justice. |
| Wide Sargasso Sea by Jean Rhys | Examines how colonial exploitation parallels the subjugation of women, both controlled and commodified in oppressive systems. | Antoinette’s entrapment mirrors the exploitation of Caribbean landscapes and its people by colonial forces. | Gaard would critique the colonial control over women and nature, viewing both as resources to be dominated, a central ecofeminist concern. |
| Their Eyes Were Watching God by Zora Neale Hurston | Explores the intersection of gender and nature, emphasizing women’s unique connection to the environment as both nurturing and resilient. | Janie’s life and identity are closely linked with the natural world, symbolizing her resilience and strength amid societal oppression. | Gaard’s ecofeminism would praise Hurston’s portrayal of women’s connection to nature, highlighting gendered experiences of resilience and survival. |
| Heart of Darkness by Joseph Conrad | Critiques colonial exploitation, portraying nature as a mysterious and “othered” space, dominated by imperial forces. | The Congo is depicted as an untamed land subjected to exploitation, reflecting Western control over both land and native populations. | Gaard would critique the colonial exploitation of both land and people, arguing for a posthumanist, ecofeminist view that respects all entities equally. |
Criticism Against “Ecofeminism and Climate Change” by Greeta Gaard
- Overemphasis on Gendered Perspectives
Some critics argue that Gaard’s emphasis on gender and LGBTQ+ issues within climate change discussions may detract from universal environmental concerns, potentially alienating audiences focused solely on climate science. - Lack of Practical Solutions
While Gaard advocates for intersectional and ecofeminist approaches, critics point out that her work often lacks actionable, concrete solutions for implementing these perspectives in policy or activism. - Potential for Essentialism
Gaard’s arguments linking women more closely to environmental and caregiving roles may unintentionally reinforce stereotypes, suggesting women have “natural” roles in planetary protection, which critics feel could limit her ecofeminist framework. - Limited Engagement with Climate Science
Critics note that Gaard’s analysis focuses heavily on socio-political critiques and may overlook some technical aspects of climate science, limiting its application for those seeking scientifically grounded climate action. - Overgeneralization of First-World Overconsumption
Gaard’s critique of first-world overconsumption can be seen as overly generalized, as it may not account for variations within developed nations and risks simplifying complex global consumption patterns.
Representative Quotations from “Ecofeminism and Climate Change” by Greeta Gaard with Explanation
| Quotation | Explanation |
| “Issues that women traditionally organize around—environmental health, habitats, livelihoods—have been marginalized…” | Gaard argues that critical issues affecting women are often sidelined in climate discussions, which are typically dominated by scientific perspectives. |
| “A queer, posthumanist, ecological and feminist approach…is needed to tackle the antifeminist threads companioning…” | She emphasizes the need for an intersectional approach to address how climate change disproportionately impacts marginalized communities and species. |
| “The gendered character of first-world overconsumption…has yet to be fully developed.” | Gaard critiques how affluent societies, driven by consumer culture, contribute to environmental damage, often without acknowledging gender disparities. |
| “Feminist analyses are well positioned to address…inequalities in climate crises.” | Gaard believes feminist frameworks are crucial for exposing and addressing structural inequalities in climate change impacts and responses. |
| “Climate change homophobia is evident in the media blackout of GLBTQ people in the wake of Hurricane Katrina.” | She highlights how LGBTQ+ communities are often ignored in climate-related crises, underscoring a need for inclusive climate justice. |
| “Material feminism…advances the concept of transcorporeality, the physical fact of our co-constituted embodiment…” | Gaard introduces material feminism to show how our physical and environmental interconnections shape experiences of vulnerability to climate impacts. |
| “Population control, erotophobia, anti-immigration sentiment, and militarism” companion mainstream scientific responses… | Gaard critiques how certain oppressive narratives—often targeting marginalized groups—are embedded in dominant climate strategies. |
| “Authentic food justice cannot be practiced while simultaneously excluding those who count as ‘food’.” | She connects ecofeminism to food justice, advocating for ethical treatment of animals and linking it to broader environmental and reproductive justice. |
| “The exploitation of sexuality and reproduction across species as a feature of the colonialist and techno-science worldview…” | Gaard argues that the same systems that exploit nature also manipulate human and non-human reproductive systems, linking colonialism to environmental harm. |
| “Climate justice affirms the need for solutions that address women’s rights…opposed to the commodification of nature…” | Gaard calls for climate justice that is ethically aligned with ecofeminist values, opposing commodification of natural resources and promoting equity. |
Suggested Readings: “Ecofeminism and Climate Change” by Greeta Gaard
- Kretz, Lisa. “Climate Change: Bridging the Theory-Action Gap.” Ethics and the Environment, vol. 17, no. 2, 2012, pp. 9–27. JSTOR, https://doi.org/10.2979/ethicsenviro.17.2.9. Accessed 29 Oct. 2024.
- Swanson, Lori J. “A Feminist Ethic That Binds Us to Mother Earth.” Ethics and the Environment, vol. 20, no. 2, 2015, pp. 83–103. JSTOR, https://doi.org/10.2979/ethicsenviro.20.2.83. Accessed 29 Oct. 2024.
- A.E. Kings. “Intersectionality and the Changing Face of Ecofeminism.” Ethics and the Environment, vol. 22, no. 1, 2017, pp. 63–87. JSTOR, https://doi.org/10.2979/ethicsenviro.22.1.04. Accessed 29 Oct. 2024.
- Hallen, Patsy. “Recovering the Wildness in Ecofeminism.” Women’s Studies Quarterly, vol. 29, no. 1/2, 2001, pp. 216–33. JSTOR, http://www.jstor.org/stable/40004622. Accessed 29 Oct. 2024.