What do you understand by the term ‘Ecofeminism’? Elucidate with particular reference to Ecofeminism in the Indian context.

 Ecofeminism:

Environmental historian Donald Worster explains that nature figures in human existence not just as objective material reality but also as ideas, meanings, thoughts and feelings. It is important to understand ways in which individuals and societies have imagined nature across time and space, since our attitudes and behaviour towards environment and ways in which we act upon it have crucial linkages with it. This holds good even in era of modern science since, as he says, scientists “do not work in complete isolation from their societies but reflect in their models of nature their societies, modes of production, human relations, culture’s needs and values”. He, therefore, considers it worthwhile for scholars of environmental history to undertake an examination of ideas as “ecological agents”.

Unlike in India and other parts of Third World, relationship between gender and environment has been conceptualized mainly in ideological terms under the umbrella of ecofeminism in West, particularly United States. In this section we will examine main arguments that have been put forward by proponents of ecofeminism and disagreements between them.

In Ecofeminist formulation relationship that men and women have with nature have been located in realm of perception, ideas and imagination. While discussing different ways in which environment is conceptualized by different people depending on their location in social matrix Worster says, "men and women, set apart almost everywhere into more or less distinctive spheres, have arrived at different ways of regarding nature, sometimes radically so". This precisely is what enquiry of ecofeminists is all about:

1) Ways in which men and women conceptualize nature.

2) Ways in which imagination about nature itself is gendered in patriarchal thought.

3) Impact of such imagination upon lives of women and on nature.

Indian ecofeminism:

A significant intervention is by Vandana Shiva who presents a Third World perspective of ecofeminism. She agrees with other ecofeminists that in patriarchal society violence against women is similar to violence against nature and this is shaped to a large extent by ideological constructs about both. However, she puts forward an 'Indian imagination' of nature or traditional Indian cosmological view of nature as Prakriti, as "activity and diversity" and as "an expression of Shakti, the feminine and creative principle of the cosmos" which "in conjunction with masculine principle creates the world". She agrees with Carolyn Merchant that modern industrial era had transformed human imagination about nature in a way thatfacilitated rapacious exploitation of nature by mankind.

In context of India she argued that agent of such transformation had been the colonial state. Image of nature as earth-mother and idea of a harmonious relationship between man and nature gave way tonotion of man as separate from and dominating over inert and passive nature, according to her. She states, "Viewed from perspective of nature or women embedded in nature this transformation was a violentand disruptive one.

For women the death of Prakriti is simultaneously a beginning of their marginalization, devaluation, displacement and ultimate dispensability. The ecological crisis is, at its root, the death of feminineprinciple". However, she goes beyond ideological constructs to explore connections between women and nature in material world by examining heavy dependence that rural women in Third World have on natural resources for daily sustenance and survival. Thus, she talks about how destruction of nature in this context has direct and damaging impact on lives of women. She also discusses special knowledge of nature that such women possess. Their dependence on nature and their detailed knowledge about it makes relationship between these women and nature an intimate one indeed. She observes that this relationship has been seriously undermined with advent of modern science. In particular, women's knowledge has been systematically undervalued and marginalized. In her words, "Modern reductionist approaches have dismissed the intricate understanding of nature that women have developed over generations as mere superstition or folklore. This dismissal has perpetuated a patriarchal worldview that devalues both women and the environment they inhabit.

Moreover, the ecological crisis exacerbates the existing gender inequalities, as women are often disproportionately affected by environmental degradation and climate change. Vandana Shiva emphasizes that women, especially those in rural areas of the Third World, bear the brunt of the loss of natural resources. The destruction of forests, for example, not only disrupts ecosystems but also deprives women of crucial sources of food, fuel, and medicine.

Shiva argues that the devaluation of women's knowledge about nature is a grave mistake. She contends that women's understanding of the intricate interconnections within ecosystems and their profound relationship with the Earth can offer valuable insights for addressing the ecological crisis. By dismissing women's knowledge, society fails to tap into a wealth of wisdom that could contribute to sustainable solutions and the restoration of balance between human activities and the environment.

In conclusion, Vandana Shiva posits that the marginalization of women and the degradation of the environment are deeply intertwined. The devaluation of the feminine principle and the dismissal of women's knowledge about nature perpetuate harmful practices and hinder the pursuit of sustainable development. Recognizing and honoring the vital role of women in ecological preservation is not only a matter of gender equality but also a crucial step towards a harmonious and thriving planet.

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