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Importance of understanding culture
Importance of understanding culture
The Importance of Culture
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Humans, no matter where they live or what their backgrounds are, we find ourselves at the center of the fight with concern for sustainability of the environment. Knowing the land that you live on is an important part of connecting with nature and life around you. It is especially important to connect with the environment for those who work and live in less developed part of the world. Those in third world countries, India for example, rely on nature to provide support and much of their livelihood. The role of nature and how ecological knowledge play a part in our lives is important to examine. There are distinctions within the certain aspects of life that involve the expertise of local practices, especially when addressing the ideas of cultural and development in certain parts of the world.
Deane Curtain argues that women is Third World countries such as India, have knowledge of nature that is more distinctive and privileged than other people have. This ecological knowledge is based on their local practices that have been passed down generation-to-generation, and how over time they have perfected them.
Women have always been better known for having a more caring nature, and for the role they play within the family dynamics, they are seen as the loyal housewife and loving mother. What Deane Curtain draws the readers attention to, is how we should recognize the ecological knowledge women have, because they are the world’s agriculturists, they are the ones who have been cultivating the land, and learning about the way nature works for centuries (Curtain 305). When you look up the word knowledge, the Merriam-Webster Online Dictionary states that knowledge is; information, understanding or skill that you get from experie...
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...ape time and place. This is one reason for calling typically women’s knowledge ‘expert knowledge’” plays into the whole idea, and brings his opinion to a point (Curtain 318). I agree that because women are the ones providing and having to understand that there is always a reason for what they do they have ecological knowledge. I believe that the conviction that traditional methods of living, with the land, cultivating only what your family needs, raising the children and staying alive, plays a privileged role in how they understand and have a relationship with the environment. I think that everyone should look to the way women in Third World places interact; we should use this as a model of how we should be treating our land. Why destroy land that is useful for more than we know if we only focused on just getting enough and not following the path of consumerism.
Throughout history, women have always aimed for a recognized place in society. Centuries ago, people looked at the role of women in society as being sociologically inferior. Seeing the revival of the Feminist movement, which boldly opposes the stereotypical characteristics of women in society, on one hand, and promotes the elevation of women's status in society, on the other, one would not find it hard to believe the drastic differences in opinion of people on this issue. What is amazing is how these differences reflect upon scholarly works in science.
The roots of ecofeminism are credited to a rising interest in both the environment and women’s rights. These topics became hotly debated after the Victorian era but many scholars say “ecofeminism is a new term for an ancient wisdom” (Diamond & Orenstein). Ecofeminism combines ecological and feminist rights to generate a very virtuous cause. It aims to change human’s relationships with each other and also with the environment, but it of course encompasses much more than that. Ecofeminism can best be defined as an attempt to show that all life is interconnected (Baker). That humans and nature share a common bond and that bond is what each depends upon to ensure the other survives.
The Conservation movement was a driving force at the beginning of the twentieth century. It was a time during which Americans were coming to terms with their wasteful ways, and learning to conserve what they quickly realized to be limited resources. In the article from the Ladies’ Home Journal, the author points out that in times past, Americans took advantage of what they thought of as inexhaustible resources. For example, "if they wanted lumber for their houses, rails for their fences, fuel for their stoves, they would cut down half a forest at a time; and whatever they could not use or sell they would leave to rot on the ground. They never bothered their heads to inquire where more wood was coming from when this was gone" (33). The twentieth century opened with a vision towards the future, towards preserving the land that had previously been taken for granted. The Conservation movement came along around the same time as one of the first major waves of the feminist movement. With the two struggles going on: one for the freedom of nature and the other for the freedom of women, it stands to follow that they coincided. As homemakers, activists, and citizens of the United States of America, women have had an important role in Conservation.
In Belmont’s article “Ecofeminism and the Natural Disaster Heroine” she notes that the definition of ecofeminism stems from the “theory that the ideologies which authorize injustices based on gender, race, and class are related to the ideologies which sanction the exploitation and degradation of the environment” (351). In Jurassic Park, the film makes clear distinction of gender boundaries. For instance, when the group first meets th...
I have read a book written by Darlene E. Clover, which named Global Perspectives in Environmental Adult Education: Justice, Sustainability, and Transformation. This book outlines theories and practices in environmental adult education that are emerging worldwide. The need for environmental adult education arises not from a deficit platform of andlaquo; lack of awareness and andlaquo; individual behavior modification-but rather from the asset belief in an existing - if sometimes hidden - ecological knowledge of the need for a deeper sociopolitical, race, and gender analysis of environmental problems, and the power and potential of democratic participation and collective action. Authors from Canada, the Philippines, Kenya, India, Mexico, Fiji, Australia, Sudan, and the United States examine areas such as racism and the legacy of colonization, self-governance and community resistance, ecological, women's and indigenous knowledge, international development and globalization, feminist pedagogical and arts-based practices, and participatory research practice.
“Modern man does not experience himself as a part of nature but as an outside force destined to dominate and conquer it. He even talks of a battle with nature, forgetting that if he won the battle he would find himself on the losing side” (E.F. Schumacher, 1974).
Low, Bobbi S. (2005). "Women's lives there, here, then, now: a review of women's ecological and demographic constraints cross-culturally". Evolution and Human Behaviour 26 (2005) pp. 64-87.
Warren, K. J. (1995). The Power and the Promise of Ecological Feminism. In M. H. MacKinnon & M. McIntyre (Eds.), Readings in Ecology and Feminist Theology (172-195). Kansas City: Sheed and Ward.
Leopold defends his position the advent of a new ethical development, one that deals with humans’ relations to the land and its necessity. This relationship is defined as the land ethic, this concept holds to a central component referred to as the ecological consciousness. The ecological consciousness is not a vague ideal, but one that is not recognized in modern society. It reflects a certainty of individual responsibility for the health and preservation of the land upon which we live, and all of its components. If the health of the land is upheld, its capacity of self-renewal and regeneration is maintained as well. To date, conservation has been our sole effort to understand and preserve this capacity. Leopold holds that if the mainstream embraces his ideals of a land ethic and an ecological consciousness, the beauty, stability and integrity of our world will be preserved.
and today, women have an access to knowledge as much as men. While reading this book, I keep wondering to myself if things or situations in The
Ecofeminism deals with ecological and feminist analyses and movements. It shows the relationship between women and nature in the view of historically, human-earth, patriarchal social structures and world views interconnected with oppression of women and nature. Feminist analysis mainly focused on Liberal, Marxist or Socialist, Cultural, Radical, Post-colonialist and Post-modernist approaches. Political ideology of feminism makes an effort to make women a self-conscious category, and it gives a power to generate a rational sensible attitude towards women, an approach to view the women in their own positions as well as own perspectives. Eco-feminist movements look for non-violent solutions to world problems. They always consider that feminine
ABSTRACT: Karen Warren presents and defends the ecofeminist position that people are wrong in dominating nature as a whole or in part (individual animals, species, ecosystems, mountains), for the same reason that subordinating women to the will and purposes of men is wrong. She claims that all feminists must object to both types of domination because both are expressions of the same "logic of domination." Yet, problems arise with her claim of twin dominations. The enlightenment tradition gave rise to influential versions of feminism and provided a framework which explains the wrongness of the domination of women by men as a form of injustice. Yet on this account, the domination of nature cannot be assimilated to the domination of women. Worse, on the enlightenment framework, the claim that the domination of nature is wrong in the same way that the domination of women is wrong makes no sense, since (according to this framework) domination can only be considered to be unjust when the object dominated has a will. While ecofeminism rejects the enlightenment view, it cannot simply write off enlightenment feminism as non-feminist. It must show that enlightenment feminism is either inauthentic or conceptually unstable.
In today’s world, gender roles still exist, and there is much controversy regarding the topic. I believe how gender roles are viewed is partly what determines how advanced a society of people has become. Even though today’s modern women have advanced somewhat from their roles prior to 1500, more advancement is needed fo...
Ecofeminism is an environmental movement, born in the late 1970s and early 1980s, from the necessity to give the possibility to women to have an active participation in ecological issues. In the West, gender and environment are the main topics of a large literature, which relate these two elements in ideological terms. In India however, ecofeminism has become an important and fundamental movement able to protect, in an efficient way, even if towards a slow process, the environmental system and the education of women. Growing protests against environmental destruction and struggles for survival made clear that caste, class and gender issues are interlinked. In this chapter, I will look at the historical background of ecofeminism, and at its main theories. Then I will explore the ecofeminist movement, its importance and influence in India.
Though in theory, ecological feminism has been around for a number of years, it emerged as a political movement in the 1970s. Francoise d’Eaubonne, a French feminist philosopher, coined the term “Ecofeminism” in 1974. Ecofeminism is a feminist approach to environmental ethics. Karen Warren, in her book Ecofeminist Philosophy, claims that feminist theorists question the source of the oppression of women, and seek to eliminate this oppression. Ecofeminists consider the oppression of women, (sexism) the oppression of other humans (racism, classism, ageism, colonialism), and the domination of nature (naturism) to be interconnected. In her book New Woman/New Earth, Rosemary Radford Reuther wrote, “Women must see that there can be no liberation for them and no solution to the ecological crisis within a society whose fundamental model of relationships continues to be one of domination. They must unite the demands of the women’s movement with those of the ecological movement to envision a radical reshaping of the basic socioeconomic relations and the underlying values of this society (204).”