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The term ecofeminism was first used by French radical feminist Françoise d'Eaubonne (b. 1920) in 1974 to synthesize two movements previously thought of as separate: ecology and feminism. D'Eaubonne saw clear interconnections between the domination of women and that of nature, and she hoped, by making these interconnections explicit, to rescue the planet from the destructive effects of "the male system" and restore it for the benefit of humanity's future.

Ecofeminism offers a range of theoretical positions in which the prefix eco signifies the whole household of life. These positions include stringent critiques of reductionist ecological science because of its destructive effects on the whole. Ecofeminism is defined, however, by politically and socially multivalent feminist analyses that seek a positive understanding of the dialectic between nature and humanity in order to move beyond masculine domination of both women and nature.

The relationship between nature and human culture remains problematic for ecofeminists because the feminization of nature has contributed conceptually to downgrading women's cultural role and status. Ecofeminists reject a male elite model of human culture that inferiorizes and excludes groups of people, as well as nature. Within industrially developed societies, ecofeminists debate the issue of gender difference within cultures in dialogue with movements such as deep ecology, antimilitarism, animal liberation, antiracism, and environmental justice. Globally, ecofeminists consistently critique the environmental effects of gendered science and resource management, together with economic development models that have a disproportionate and often disastrous impact on women.

Ecofeminism also offers a potentially transformative philosophy of the self and of society. Influenced by process thought and Gaia science, every entity is seen as internally related to all aspects of its environment, with that relationship as part of what the entity is in itself. This awareness of ecological interdependence calls for an essentially nonviolent ethic of care within societies. It includes care for the fundamental elements of life in recognition of their limits, as well as attention to their present and future ecological and social costs.

Worldwide, ecofeminism focuses on relationships between global economic policies and global ecological crises, arguing that addressing the first in the form of a radical transformation of capitalist production, from an overwhelmingly competitive system to a cooperative one, benefits the global environment. Therefore ecofeminists unite with social justice organizations in order to reach out and care for those statistically most at risk from, but powerless to avert, environmental degradation: the poor, women, children, and indigenous peoples.

Ecofeminism encourages, indeed, requires a reshaping of the image of God from a hierarchical God above and beyond Earth to one continuously involved with, while not confined by, the evolutionary history of life on Earth. Therefore, ecofeminism fosters a sense of our belonging within, rather than being in control of, the community of life. The insights of process theology, feminist theology, non-traditional spiritualities, and the spiritualities of indigenous communities with a strong matriarchal tradition are used to highlight ecological interdependence and the value of biodiversity in all its forms. Many of these insights demonstrate a diversity of response to what is called sacred or divine.

See also ANIMAL RIGHTS; DEEP ECOLOGY; ECOLOGY; ECOLOGY, ETHICS OF; ECOLOGY, RELIGIOUS AND PHILOSOPHICAL ASPECTS; ECOLOGY, SCIENCE OF; ECOTHEOLOGY; FEMINISMS AND SCIENCE; FEMINIST COSMOLOGY; FEMINIST THEOLOGY; GAIA HYPOTHESIS; WOMANIST THEOLOGY

ANNE PRIMAVESI