“Socialist and Cultural Ecofeminism: Allies in Resistance” by Elizabeth Carlassare: Summary and Critique

“Socialist and Cultural Ecofeminism: Allies in Resistance” by Elizabeth Carlassare first appeared in Ethics and the Environment in 2000.

"Socialist and Cultural Ecofeminism: Allies in Resistance" by Elizabeth Carlassare: Summary and Critique
Introduction: “Socialist and Cultural Ecofeminism: Allies in Resistance” by Elizabeth Carlassare

“Socialist and Cultural Ecofeminism: Allies in Resistance” by Elizabeth Carlassare first appeared in Ethics and the Environment in 2000. This seminal work delves into the complementary yet diverse strains of ecofeminist thought, notably socialist and cultural ecofeminism, which, despite their differing focuses, share a commitment to ecological preservation and social equity. Socialist ecofeminism, rooted in materialism, critiques capitalism and advocates structural change to reduce oppression, seeing patriarchy, capitalism, and environmental degradation as intertwined. Cultural ecofeminism, on the other hand, emphasizes the importance of revaluing feminine qualities, often drawing on spirituality and intuitive ways of knowing as a foundation for societal change. Carlassare’s analysis highlights ecofeminism’s openness to multiple perspectives, positioning it as a flexible and strategic alliance rather than a rigid ideology, which has greatly influenced discussions on inclusive political frameworks in feminist theory. Through her nuanced portrayal, Carlassare underscores the value of ideological plurality within ecofeminism, promoting its effectiveness as a network for resistance against global patriarchal and environmental injustices.

Summary of “Socialist and Cultural Ecofeminism: Allies in Resistance” by Elizabeth Carlassare
  • Introduction to Ecofeminism and Its Goals: Elizabeth Carlassare’s Socialist and Cultural Ecofeminism: Allies in Resistance identifies ecofeminism as a framework that “resists formations of domination” and advocates for “planetary survival and social egalitarianism” (p. 89). Carlassare establishes ecofeminism’s unified purpose but emphasizes its diverse approaches, which resist reduction to a single, coherent ideology. This flexibility makes ecofeminism “an open, flexible political and ethical alliance” rather than a restrictive doctrine (p. 90).
  • Socialist Ecofeminism: Carlassare describes socialist ecofeminism as a perspective rooted in historical materialism, which sees capitalism, patriarchy, and imperialism as intersecting forms of oppression. Socialist ecofeminists argue that ecological degradation is tied to capitalism’s exploitative structures. According to Carlassare, “socialist ecofeminists are particularly attentive to power relations under capitalism” and support “small-scale economies and local grassroots democracy” as pathways to sustainable societal transformation (p. 92).
  • Cultural Ecofeminism and Spirituality: In contrast, cultural ecofeminism celebrates qualities traditionally associated with women, such as intuition, care, and nurturing, which “have been devalued” under patriarchy (p. 94). Cultural ecofeminists often engage in “woman-centered and earth-based spiritualities” to reclaim historical traditions and resist patriarchal structures (p. 95). This approach emphasizes personal and spiritual transformation as part of broader societal change.
  • Challenges and Criticisms of Ecofeminism: Carlassare acknowledges that “ecofeminism has sometimes been criticized as incoherent” due to the diversity of its perspectives (p. 96). Critics argue that its emphasis on traditionally feminine qualities risks reinforcing essentialist notions of gender. Carlassare contends, however, that this “strategic variety” reflects ecofeminism’s strength as a flexible resistance network, accommodating diverse ideological stances (p. 101).
  • Ecofeminism as a Network of Resistance: Carlassare ultimately sees ecofeminism as a “collective, flexible alliance” that fosters political action without requiring a unified epistemology (p. 103). Through both materialist and spiritual strategies, ecofeminists around the globe have organized movements to address deforestation, militarism, and environmental injustices in contexts ranging from the U.S. Pentagon protests to the Chipko movement in India (pp. 101-102).
  • Conclusion: Carlassare advocates for ecofeminism’s “openness to diverse perspectives” as vital to its role in resisting patriarchy and environmental degradation (p. 100). The movement’s ability to unite varied perspectives underscores its potential as an inclusive force within feminist and environmental activism.
Literary Terms/Concepts in “Socialist and Cultural Ecofeminism: Allies in Resistance” by Elizabeth Carlassare
Term/ConceptDefinitionApplication in the Text
EcofeminismA framework combining ecological and feminist concerns, focusing on the interconnected oppression of women and nature.Carlassare presents ecofeminism as an alliance that combines feminist and ecological goals, addressing the “formations of domination” affecting both women and the environment (p. 89).
Historical MaterialismA Marxist framework that views societal structures as products of material conditions and economic forces.Socialist ecofeminism uses historical materialism to critique “capitalism’s exploitation” and link it to ecological degradation and gender oppression (p. 92).
EssentialismThe belief in intrinsic characteristics within groups, such as the notion of “natural” female qualities.Cultural ecofeminism reclaims traditionally “feminine qualities” like care and nurture but risks being criticized for “essentialist notions of gender” (p. 94).
EpistemologyThe study of knowledge, especially regarding its scope, sources, and validity.Carlassare argues for an “open, flexible” epistemology within ecofeminism, accommodating both materialist and spiritual approaches (p. 90).
DualismA structure of opposing pairs (e.g., nature/culture, male/female) that often creates hierarchical relationships.Ecofeminists criticize Western dualism, which “continues to be one of domination” and supports both ecological and gender oppression (p. 90).
TaxonomyThe classification of concepts into organized groups or categories.Carlassare examines the usefulness and limitations of “taxonomy” in ecofeminism, acknowledging that dividing it into socialist and cultural branches can be overly simplistic (p. 91).
PatriarchyA social system in which men hold primary power and predominate in roles of authority.Both cultural and socialist ecofeminists identify “patriarchal structures” as sources of both environmental and gender-based oppression (p. 92).
Affirmation and RevaluationA technique used to reclaim and revalue devalued or oppressed characteristics, often in opposition to dominant norms.Cultural ecofeminists “celebrate and revalue” qualities associated with femininity, challenging patriarchy’s devaluation of these traits (p. 94).
Materialism vs. IdealismIn philosophy, materialism focuses on physical matter as primary, while idealism emphasizes ideas and consciousness.Socialist ecofeminists lean towards “materialist analyses,” while cultural ecofeminists prioritize “changes in consciousness and culture” (p. 97).
Cultural MaterialismA theory that combines cultural and materialist analysis, asserting that culture influences and is influenced by material conditions.Carlassare notes that cultural materialism supports ecofeminism’s view of interconnected “cultural and economic realms” in driving social change (p. 98).
IncoherenceA critique suggesting lack of consistency or unity within a theory or movement.Carlassare refutes criticisms of ecofeminism’s “incoherence,” seeing it as a sign of vitality and openness to “diverse perspectives” (p. 101).
Affinity PoliticsA form of activism that brings together individuals based on shared values rather than uniform ideology.Ecofeminism embodies “affinity politics,” uniting varied ideologies within ecofeminism under common ethical and political goals (p. 101).
Oppositional ConsciousnessA term describing awareness rooted in resistance to oppression, often allowing for strategic alliances across differences.Ecofeminism functions as an “oppositional consciousness,” bridging materialist and spiritual perspectives in resistance to patriarchal and ecological injustices (p. 101).
Contribution of “Socialist and Cultural Ecofeminism: Allies in Resistance” by Elizabeth Carlassare to Literary Theory/Theories

  • Feminist Theory and Ecofeminism

Carlassare’s work significantly expands feminist theory by analyzing ecofeminism as a multi-faceted movement that connects gender and environmental justice. Carlassare argues that “ecofeminism accommodates a diversity of perspectives” (p. 96) and that ecofeminist strategies reflect feminist goals beyond gender equality, advocating for social and ecological balance. She suggests that ecofeminism resists patriarchy by promoting “egalitarian social relations” and challenging the “model of domination” in patriarchal systems (p. 90). Her discussion of cultural ecofeminism and its reclaiming of feminine qualities also challenges the constraints of traditional feminist frameworks by valorizing qualities like “intuition, care, nurture, and the body” (p. 94), which have often been dismissed within patriarchal discourse.


  • Marxist Theory and Historical Materialism

Carlassare’s analysis of socialist ecofeminism contributes to Marxist literary theory by situating ecofeminism within a materialist critique of capitalism. She examines the ways in which “patriarchy and imperialism” intersect with capitalist structures, noting that “capitalism is linked to domination and must be replaced” to achieve an ecologically sustainable society (p. 92). Drawing on historical materialism, she suggests that ecofeminist theory identifies the “exploitation of both nature and women” under capitalist production (p. 92), resonating with Marxist calls for socio-economic restructuring. Her application of materialism to ecofeminism also introduces a “constructionist position” that views knowledge and nature as socially produced (p. 93), emphasizing that ecofeminist theory expands Marxist insights by addressing environmental concerns.


  • Poststructuralism and Epistemological Pluralism

Carlassare’s work contributes to poststructuralist theories by advocating epistemological pluralism within ecofeminism. She emphasizes that ecofeminism’s “strategic variety” and its “openness to diverse perspectives” prevent it from being confined to a single ideological framework (p. 101). This pluralism reflects poststructuralist concerns with avoiding totalizing narratives and welcoming “multiple ideological, epistemological, and subject positions” within political alliances (p. 101). Carlassare’s ecofeminism undermines binary structures (such as culture versus nature) and critiques “taxonomy” for its tendency to oversimplify (p. 91), aligning with poststructuralist goals of embracing complexity.


  • Cultural Materialism

By exploring “cultural production and economic realms” as co-constitutive forces for change, Carlassare’s work advances Raymond Williams’ concept of cultural materialism (p. 98). Carlassare argues that ecofeminism resists limiting political struggle to either economic or cultural realms, supporting Williams’ assertion that “thought is a material social practice” (p. 98). This dialectical approach allows for social change through both “transformations in consciousness” and material conditions (p. 98). Carlassare applies cultural materialism to ecofeminism by endorsing both “economic and cultural production” as valid sites for ecofeminist resistance, promoting a dynamic understanding of societal transformation (p. 98).


  • Postcolonial Theory and Global Feminism

Carlassare’s emphasis on ecofeminism’s “earth-wide network of connections” (p. 102) engages with postcolonial critiques by foregrounding global power imbalances and environmental justice in feminist discourse. She highlights ecofeminist movements like India’s Chipko and Kenya’s Greenbelt Movement to illustrate “context-specific stakes in ecological activism” (p. 102), advocating for an ecofeminism that addresses diverse cultural, economic, and political contexts. By promoting an “ecofeminism with non-Western links” (p. 102), Carlassare aligns with postcolonial calls to recognize the “context dependency and variability of stakes” in global feminist movements (p. 102).


  • Theories of Resistance and Affinity Politics

Carlassare’s work underscores ecofeminism’s contributions to theories of resistance, particularly affinity politics. She describes ecofeminism as a “flexible alliance” that accommodates “pagans, socialist feminists, anarchists, and peace activists” within a shared ethical and political framework (p. 101). By embracing “oppositional consciousness” (p. 101), ecofeminism encourages a collective resistance to patriarchy, capitalism, and ecological destruction without imposing a singular ideology. This model of resistance supports an “inclusive politics” that fosters solidarity while valuing diversity, an approach aligned with affinity politics and open coalition building.


Examples of Critiques Through “Socialist and Cultural Ecofeminism: Allies in Resistance” by Elizabeth Carlassare
Literary WorkEcofeminist Critique Through Carlassare’s FrameworkKey References to Carlassare’s Concepts
Mary Shelley’s FrankensteinThrough ecofeminist critique, the creation of Frankenstein’s “monster” can be viewed as an allegory for patriarchal science exploiting nature.Carlassare’s critique of patriarchal science and domination (p. 94).
Dr. Frankenstein’s scientific ambition reflects patriarchal tendencies to control and dominate the natural world without ethical consideration.“Domination of nature” as intertwined with patriarchal oppression (p. 92).
The narrative warns of the environmental and social destruction resulting from male-driven “progress.”Ecofeminism’s call for egalitarian, interconnected relationships (p. 90).
Zora Neale Hurston’s Their Eyes Were Watching GodHurston’s novel can be examined through ecofeminism by looking at Janie’s journey as symbolic of reclaiming female identity in harmony with nature.Cultural ecofeminism’s reclaiming of feminine qualities and natural rhythms (p. 94).
Janie’s connection to nature—like the pear tree—is a reclaiming of women’s connection to the earth and an expression of resilience against patriarchy.Celebration of “intuition, care, and nurture” as powerful and anti-patriarchal (p. 94).
The novel critiques social structures that restrict Janie’s agency, showing the interconnected oppressions that ecofeminism seeks to resist.Resistance to “formations of domination” in ecofeminism (p. 89).
Margaret Atwood’s The Handmaid’s TaleThis dystopian novel critiques patriarchal control over women’s reproductive rights, aligning with ecofeminist critiques of the exploitation of nature.The ecofeminist argument against patriarchy’s control over bodies and nature (p. 92).
The forced subjugation of women parallels the exploitation of the environment, echoing socialist ecofeminism’s critique of capitalist and patriarchal domination.Carlassare’s emphasis on “interlocking oppressions of patriarchy and capitalism” (p. 92).
Theocratic Gilead enforces strict social control, revealing how patriarchal institutions operate to subjugate women and nature.Carlassare’s analysis of religion’s role in enforcing patriarchy (p. 97).
Barbara Kingsolver’s Prodigal SummerThe interconnected stories highlight ecofeminist values, focusing on women who maintain close connections with nature and resist exploitation.“Openness to diverse perspectives” within ecofeminism (p. 96).
The characters’ resistance to industrial farming and habitat destruction emphasizes ecofeminism’s stance against capitalist exploitation.Critique of capitalist exploitation of natural resources (p. 92).
Kingsolver’s celebration of nature as part of human identity aligns with cultural ecofeminism’s spiritual view of nature.The spiritual connection with nature as a form of resistance (p. 94).
Criticism Against “Socialist and Cultural Ecofeminism: Allies in Resistance” by Elizabeth Carlassare
  • Complexity and Potential Incoherence: Critics might argue that Carlassare’s emphasis on ecofeminism’s diversity and “openness to multiple perspectives” risks creating an incoherent framework, which may dilute ecofeminism’s effectiveness by failing to present a unified theory.
  • Risk of Essentialism: The cultural ecofeminist celebration of qualities associated with femininity (e.g., “intuition, care, nurture”) might be seen as reinforcing essentialist views of gender, potentially undermining feminist goals by idealizing traditionally feminine qualities as inherently “natural.”
  • Overemphasis on Western Perspectives: Some might criticize Carlassare for predominantly analyzing ecofeminism through a Western lens, potentially overlooking non-Western feminist perspectives or context-specific ecofeminist movements beyond Western ideologies.
  • Reliance on Neo-Marxist Theories: By integrating neo-Marxist ideas into her analysis, Carlassare’s approach may be critiqued for aligning too closely with historical materialism, which could be viewed as limiting for an environmental movement that seeks to transcend traditional economic frameworks.
  • Insufficient Attention to Practical Application: While Carlassare outlines the ideological underpinnings of ecofeminism, critics may argue that her work lacks concrete, actionable steps for implementing ecofeminist principles, potentially limiting its impact on real-world activism.
  • Cultural Ecofeminism’s Potential for Marginalization: Critics could argue that Carlassare’s focus on cultural ecofeminism risks marginalizing its relevance in favor of socialist ecofeminism, possibly minimizing the importance of cultural strategies and the role of spirituality within ecofeminist activism.
Representative Quotations from “Socialist and Cultural Ecofeminism: Allies in Resistance” by Elizabeth Carlassare with Explanation
QuotationExplanation
“Ecofeminism is united by the commitment of its proponents to planetary survival and ending oppression.” (p. 89)This quotation defines ecofeminism’s primary goal as the promotion of environmental sustainability and social equality, uniting varied ecofeminist perspectives under a shared mission.
“Ecofeminism cannot be generalized easily, as it accommodates a diverse array of perspectives.” (p. 89)Carlassare highlights ecofeminism’s inclusiveness and diversity, positioning it as a flexible framework rather than a rigid ideology.
“Socialist ecofeminism is particularly attentive to power relations under capitalism.” (p. 92)This statement illustrates socialist ecofeminism’s focus on economic and political structures, specifically critiquing capitalism’s impact on environmental and social injustices.
“Cultural ecofeminists celebrate and revalue qualities, such as intuition, care, nurture, emotions, and the body.” (p. 94)Here, Carlassare notes cultural ecofeminism’s approach to reclaim traditionally “feminine” qualities devalued by patriarchy, positioning them as strengths rather than weaknesses.
“Materialist strategies for social change are implicated in cultural ecofeminism, and cultural strategies are implicated in socialist ecofeminism.” (p. 96)Carlassare argues that the boundaries between socialist and cultural ecofeminism are fluid, with each approach often borrowing from the other, indicating ecofeminism’s adaptability.
“Ecofeminism is an open formation that makes room for a multiplicity of perspectives.” (p. 100)This quote reinforces the idea that ecofeminism’s strength lies in its inclusivity and diversity, which resist any singular, totalizing framework.
“Ecofeminism’s ‘incoherence’ can be reinterpreted as a sign of the movement’s richness and vitality.” (p. 100)Carlassare responds to critiques of ecofeminism as incoherent by framing its diversity as an advantage, suggesting that varied perspectives create a dynamic and resilient movement.
“Socialist ecofeminists argue for a transformation of political economy from late patriarchal capitalism to nonstatist forms of socialism.” (p. 97)This statement explains socialist ecofeminists’ vision of systemic change, advocating for alternative economic models that prioritize ecological and social sustainability.
“Ecofeminism constructs a space where a variety of positioned subjects with different viewpoints can unite.” (p. 101)Carlassare highlights ecofeminism’s role as a coalition-building movement, accommodating individuals with diverse beliefs under a common commitment to ecological and social justice.
“Ecofeminism can be considered a predominantly Western movement with ‘non-Western links.’” (p. 102)Carlassare acknowledges ecofeminism’s Western roots but notes its connections to global ecological movements, stressing the need to recognize varied cultural contexts within ecofeminism.
Suggested Readings: “Socialist and Cultural Ecofeminism: Allies in Resistance” by Elizabeth Carlassare
  1. Carlassare, Elizabeth. “Socialist and Cultural Ecofeminism: Allies in Resistance.” Ethics and the Environment, vol. 5, no. 1, 2000, pp. 89–106. JSTOR, http://www.jstor.org/stable/27766057. Accessed 31 Oct. 2024.
  2. OKSALA, JOHANNA. “Feminism, Capitalism, and Ecology.” Hypatia, vol. 33, no. 2, 2018, pp. 216–34. JSTOR, http://www.jstor.org/stable/45153686. Accessed 31 Oct. 2024.
  3. Gaard, Greta. “Ecofeminism Revisited: Rejecting Essentialism and Re-Placing Species in a Material Feminist Environmentalism.” Feminist Formations, vol. 23, no. 2, 2011, pp. 26–53. JSTOR, http://www.jstor.org/stable/41301655. Accessed 31 Oct. 2024.

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