Ecofeminist Theology of Interdependence. A Constructive Theological Approach to Contemporary Environmental (in)Justice and Vulnerability

This article addresses the issue of social and environmental (in)justice through the lens of Christian ecofeminism and its ethic of interconnectedness and ecological responsibility for all of creation. Because ecofeminism connects the exploitation of women with the exploitation of creation (nature), I use the central research methodology of Christian ecofeminist hermeneutics to formulate a central research question: first, an analysis of Christian ecofeminism’s position on social and ecological (in)justice, then an analysis of the positive implications for Christian theology and for the pursuit of social and ecological justice. Although climate change disproportionately impacts female populations, in particular the reproductive health of poorer women, women are often excluded from environmental decision-making processes. Women around the world are already more affected by polluted air, limited access to clean water, and increased exposure to toxic chemicals, and climate change exacerbates these threats. Sensitivity to the impacts of climate change also provides women with a unique experiential knowledge that they can use to make an important contribution to efforts to increase climate resilience and sustainability, as well as to improve awareness and attitudes toward environmental issues and nature in the world’s religions. For ecofeminists, the environmental crisis is a reality, a threat, and a warning to modern humanity. Climate change, global warming, loss of biodiversity and other processes that are supposedly the result of pollution and long-term overuse and exploitation of natural resources are certainly a reflection and consequence of man’s global consumer-imperialist attitude towards nature.

Ecofeminist Theology: Intersectional Justice and Plumwood’s Philosophical Animism

The multi-faceted ecological crisis—combining problems of ecology, society, and religion—is tied to the ideologies implicit in Western thinking. In this essay, I outline an ecofeminist theology which addresses how the current ecological crisis we face—including but not limited to, climate change, mass species extinction, ocean acidification, the rise in wildfires and superstorms, glacial melt, pollution—are tied to problematic and incorrect ideologies. To do this, I utilize Val Plumwood’s robust ecofeminist philosophy to revealing harmful dualisms implicit in all forms of oppression. I critique transcendental monotheism for extracting life, God, and agency from the natural world. If God exists over and above the Earth, and this God is omnipotent, omnipresent, and omniscient, this justifies the problematic lagged response to our urgent ecological crisis. In short, my ecofeminist theology (1) affirms intersectionality. It considers racial injustice and systemic racism are intertwined with the ecological crises. We cannot address our ecological crisis without also addressing racial injustice. (2) It critiques a transcendental monotheistic God as this reinforces irresponsible and apathetic responses to our multi-faceted ecological crisis. And (3) it affirms Plumwood’s “philosophical animism” as a way to retrieve nature in the active voice. By retrieving nature in the active voice, we retrieve a sense of groundedness in place through relationships with non-humans. Her “philosophical animism” affirms agency in the natural world without culturally appropriating Indigenous cultures. It is a way for Westerners to enter into dialogical relationship with the natural world. It is both political—affirming the rights of Black, Indigenous, and other people of color—and it is personal—engaging in a practice of the wild (Gary Snyder).

Sonic Metaphors: Music, Sound, and Ecofeminist Theology

This article explores the relationship between music and ecofeminist theology and investigates how music and sound can advance the development of ecofeminist thought. On a physical level, the act of breathing connects humankind with the earth’s atmosphere and the element of air produces music and sound. On a theological level, traditional church teachings about the power and danger of music have reflected similar warnings about women and nature. Ecofeminist theologian Sally McFague made a persuasive case for metaphorical theology that supported the arts being included in theological development. Religious Studies scholar Heidi Epstein engaged McFague’s metaphorical theology to develop a feminist theology of music and featured female composers including Hildegard of Bingen. I propose that metaphorical theology and music can also connect through the development of sonic metaphors. Sonic metaphors are created with pitch, rhythm, and sound. While most metaphors rely on the eyes to process written text and visual art, sonic metaphors are processed through the ears and offer different pathways for cognition. Sonic metaphors have been underutilized in theology and they offer potential for exploring theological concepts that can be challenging to comprehend through textual or visual means. These metaphors are particularly applicable for developing ecofeminist theology because sound and music can connect our bodies with nature in illuminating ways. I include examples from my own musical background, and I offer suggestions for non-musicians and ecofeminist theologians who want to incorporate sonic metaphors into their own creative theological reflection.

Ecology and Anthropology in Ecofeminist Theology

Ecofeminism is a current emerged in 1970, it’s a movement that sees a connection between the degradation of the natural world and the subordination and oppression of women. For some time problem of the ecological crisis and feministic analyses have been influencing theological reflection. Ecofeminist theology aims at combining ecology, feminism, and theology. Its main proponents are Rosemary Radford Ruether, Elizabeth Johnson, Sally McFague, Mary Grey, Anne Primavesi, Ivone Gebara, Elizabeth Green, and Elisabeth Moltmann-Wendel. Many authors make a hypothesis about responsibility of Jewish and Christian tradition for women suppression in patriarchal dualism and aim at reinterpreting some theological concepts.