Ecofeminism: A Philosophy for Social Justice in Counseling and Education

 

When I first heard the term ecofeminism several thoughts went through my mind. What does feminism have to do with ecology? Does the term imply that nature is indeed a female? How does one combine two things that seem so different? My interest in this type of feminism was heightened after watching the webinar on Indigenous Feminisms. As I listened to some of those speakers in the webinar talk about being “keepers of life” and leaning into the womanly roles they carry, I felt great resonance and wanted to learn more.

What is Ecofeminism?

The term ecofeminism could be described as a philosophy that seeks to understand the connection between gender and nature. Moreover, the “eco” part of the word is better understood as ecology, not nature itself.  Ecology, as Pompeo-Fangnoli (2018) describes, is a world of interconnected relations in which everything is related to everything else, in both small and large ways. Because of this foundational understanding of ecology, ecofeminism seems to be a more process-oriented, holistic approach to bringing equality to all living things. Additionally, this type of feminism highlights the ways both women and nature are often treated (or mistreated) in masculine, patriarchal systems that dishonor femaleness and the environment. Thus, ecofeminism emphasizes a reverence for the sacredness of nature, a strong value for all life, and the recognition that humans are both a part of and dependent on the natural world and all plants and animals that live in it (Britannica, 2013).

Ecofeminism, in its most modern sense, was first conceptualized in the 1970’s and 1980’s when groups of professional women and activists sought to combine feminist ideologies with environmentalism. These women noted that often, both women and nature were viewed by patriarchal structures as wild, chaotic and with a need to be tamed.  While on the other hand, men, and the structures/systems created by them, were depicted as rational and controlled (Britannica, 2013).  These burgeoning ecofeminists postulated that it was this view of women and nature that perpetuated the great systemic violence against the two, creating a necessity for a structure that holds men, and their ways of being at the top of the hierarchy.

While modern ecofeminism is a relatively new way of conceptualizing equality, it is worth noting that indigenous communities around the world have held these ideas for millennia. For instance, the Lakota people of what is now the mid-western region of the United States held this concept within their culture.  A quote from Chief Luther Standing Bear highlights this sentiment when he said “This [the Lakota people’s] concept of life and its relations was humanizing and gave to the Lakota an abiding love. It filled his being with the joy and mystery of living; it gave him reverence for all life; it made a place for all things in the scheme of existence with equal importance to all” (Nerrburn, 1999, p. 37).

Two Schools of Ecofeminism

Two, distinct schools of ecofeminism emerged in the 80’s: radical ecofeminism, which presumes that patriarchal structures view both women and nature as commodifiable and thus rationalize exploitation of both; and cultural ecofeminism, which contends that women are innately more in tuned with nature, given their gender-roles and biology, and asserts that a women’s intuitive and nurturing qualities should be used in service of healing the environment (Britannica, 2013).  One off-shoot of the cultural ecofeminist movement is the application of these ideals to individual healing and self-awareness for women. 

Ecofeminist Spirituality

The term ecofeminist spirituality is an umbrella term that encompasses many neo-pagan, neo-shamanic, and psycho-spiritual movements (Santamaria-Davila et al., 2019).  These concepts are particularly interesting to me as a counselor in training as I hold certain pagan (yogic) beliefs and practices dear in my own life that I feel I need to integrate into my work as a counselor.  Additionally, in my practicum I learned a mind/body, acceptance-based therapeutic modality, called Internal Family Systems (IFS), that heralds Self, which could also be conceptualized as “inner-goddess,” Soul, or Atman, as the therapeutic healing agent.  The conceptual framework of this therapeutic modality aligns with the ecofeminist spirituality discussed below, and thus was worthy of exploration.

It is worth noting, that I have chosen to focus on the spiritual aspects of cultural ecofeminism for a couple of reasons. The first, is that I do not believe that one can separate their spiritual beliefs from their ways of acting in the world. These beliefs, of course, have specific influences on how we engage with ourselves, our significant others as well has how we show up in our communities.  Second, as mentioned previously, my own sense of spirituality, which as it turns out could be described in cultural ecofeminist ways, influences the way I engage professionally. To further understand ecofeminism from a psycho-spiritual framework I will attempt to examine it in three interrelated areas: 1) In individual/group counseling, 2) in activism, and 3) in advocacy.

An Ecofeminist Application to Counseling

As the principles of ecofeminist spirituality are steeped in the principles of humanist psychology, this seems a good starting point. First humanistic psychology holds that unlearning stereotypical gender roles that disempower women is a necessary step towards well-being (Santamaria-Davila et al., 2019). In individual and group therapy a counselor could act as a guide in helping individuals explore and cultivate an awareness of how gender stereotypes may be contributing to their presenting problems.

Additionally, humanists emphasize feelings/emotions as a legitimate way of knowing (Santamaria-Davila et al 2019). Instead of solely focusing on observable behavior, many acceptance-based therapists, like those practicing IFS, guide and encourage clients to “turn within” and become aware of not only their emotions, but also their body sensations, as a means of exploring the presenting problem and facilitating healing.  Moreover, because humanists emphasize an egalitarian relationship with the client, one that recognizes the growth and evolution of both parties, an ecofeminist approach to therapy could facilitate healing for both client and therapist.

This idea ties into the foundational principle of ecofeminism, that all relationships are interconnected.  In a group therapy setting, as one group member grows/evolves into higher levels of well-being and function, each benefit from their own growth as well as from the growth of the group members. Finally, humanists conceptualize psychotherapy as a spiritual process that leads the individual towards healing and well-being (Santamaria-Davila et al., 2019). I would argue that no matter our theoretical orientation, most therapists are seeking to help our clients move towards greater well-being and life satisfaction.

An Ecofeminist Application to Activism

Because ecofeminism examines culture, and its power structures it is an excellent starting point to activism.  It is my contention that one cannot be an activist, until one is made aware of some sort of injustice to take action against. By refraining from pathologizing the individual, or in some instances pathologizing a group/community, ecofeminism helps individuals understand the ways in which socio-political systems create and maintain psychological difficulties for minoritized groups. Ecofeminists may also include nature itself as a marginalized entity. In raising consciousness around these injustices, combined with developing skills that empower an individual to take action on the behalf of themselves, their communities and their environment, ecofeminism contributes to social, political and environmental activism.  Further, another humanistic psychology concept is the idea that the individual must transform, in order for society to transform (Santamaria-Davila et al. 2019). Thus, an ecofeminist perspective in education and counseling in particular, could be a starting point for societal change.

An Ecofeminist Application to Advocacy

When I think of advocacy, I think of using my platform as a mechanism to express the needs of those who do not have a platform.  But alas, we cannot advocate for something that we do not understand or even know exists. Pompeo-Fargnoli (2018), addresses this issue when she talks about children, who are inundated with technology, become disconnected from nature.  This disconnection damages the emotional and psychological well-being of the child, but also has long term devastating effects on the environment. 

Remember, ecofeminists believe we are all connected and to my knowledge, nature (the Earth) has no means of “speaking” for its own needs. Keeping this in mind, it is easy to see how a generation with little direct contact with the natural world would lack an understanding of that world.  Thus, why would a child in the technical age 1) understand the scope of our environmental concerns, having no direct experience with it, and 2) even think to create a platform to give Nature a voice?  I use nature as an example of an entity that needs advocacy because this article is about ecofeminism, but this notion is equally relevant when advocating for animals, children, older adults, persons of color, and other marginalized communities.

An ecofeminist approach to life, in general, would encourage all of us to intimately connect with our natural environment and spend less time in man-made environments on man-made technology. In doing so, we would gain the awareness and direct knowledge of environmental issues, and thus have a foundation for advocacy.

Thanks for reading! Until next time,

Keya

NOTE: I am not a licensed mental health provider or counseling psychologist (yet). I am a graduate student, and as such the information offered on my website and social media platforms are informed by research, personal and professional experience, and education, however, are not designed to provide advice (be it treatment advice or educational advice). All content is for informational and educational purposes only.

References

Nerburn, K. (1999). The Wisdom of the Native Americans. MJF Books.

Pompeo-Fargnoli, A. (2018).  Ecofeminist therapy: From theory to practice.  Journal of International Women’s Studies,  19(6), 1-16.  http://vc.bridgew.edu/jiws/vol19/iss6/1

Santamaria-Davila, J., Cantera-Espinosa, L. M., Blanco-Fernandez, M., & Cifre-Gallego, E.  (2019). Women’s ecofeminist spirituality: Origins and applications to psychotherapy.  Explore, 15(1),  55-60. http://doi.org/10.1016/j.explore.2018.05.004

The Editors of Encyclopedia Britannica. (2013, October 9). Ecofeminism: Sociology and environmentalism. Encyclopedia Britannica. https://www.britannica.com/topic/ecofeminism