Greenham Women’s Peace Camp (1981)

Ecofeminism: An Overview and Real-World Application

Ecofeminism is both a scholarly and activist framework that links the oppression of women with the degradation of nature. It critiques hierarchical systems such as patriarchy, capitalism, and colonialism—that simultaneously exploit both. As Hobgood-Oster explains, ecofeminism developed through “the interconnection of justice issues related to women and the environment as a whole,” with feminist methodologies making political engagement essential to its approach. Many ecofeminists entered activism through antimilitarist and environmental justice movements, particularly during the 1970s-2000s (Hobgood-Oster).

One historical example of ecofeminist activism is the Greenham Women’s Peace Camp, established in 1981. This protest was led by women who opposed nuclear weapons and militarization, recognizing their destructive impact on both human life and the environment. As Hobgood-Oster notes, early ecofeminists often engaged in anti-nuclear and antimilitarist protests, seeing militarization as a force that harms both nature and marginalized communities. Similarly, the Women’s Pentagon Actions (1980-1981) were ecofeminist protests against war and environmental destruction, demonstrating how feminism and environmental activism were deeply intertwined (Hobgood-Oster).

A contemporary issue that can be analyzed through an ecofeminist lens is the ongoing struggle of indigenous women for environmental justice. Winona LaDuke, an Anishinaabeg activist, has been a leading voice in protecting indigenous lands from corporate exploitation, but she does not identify as an ecofeminist. As Hobgood-Oster explains, some indigenous activists reject the ecofeminist label because they view environmentalism through a different cultural framework, one that does not separate people from nature in the same way that Western traditions often do. Marie Wilson, from the Gitksan-Wet’suwet’en Tribal Council, critiques environmentalists for misunderstanding indigenous perspectives, stating, “I have had the awful feeling that when we are finished dealing with the courts and our land claims, we will then have to battle the environmentalists and they will not understand why” (Hobgood-Oster, 217). This highlights tensions within ecofeminism regarding race, cultural appropriation, and differing worldviews on environmental activism.

Hobgood-Oster also discusses internal critiques of ecofeminism, particularly concerns about essentialism the idea that women are inherently closer to nature. Some scholars argue that this reinforces gender stereotypes rather than dismantling them. Others, such as African American ecowomanists, challenge mainstream ecofeminism for prioritizing gender over race and class. As Shamara Shantu Riley explains, “While Afrocentric ecowomanism also articulates the links between male supremacy and environmental degradation, it lays far more stress on other distinctive features, such as race and class” (Hobgood-Oster, 197). This complexity within ecofeminism shows how environmental and social justice movements must account for multiple, intersecting oppressions.

By analyzing historical movements like the Greenham Women’s Peace Camp and contemporary indigenous activism, ecofeminism provides a critical framework for understanding environmental justice. However, as Hobgood-Oster’s reading highlights, ongoing challenges related to race, culture, and essentialism continue to shape its evolution.

Work cited

Hobgood-Oster, Laura. “Ecofeminism: Historic and International Evolution.” The Encyclopedia of Religion and Nature edited by Bron Taylor; Southwestern University, Georgetown, Texas; University of Massachusetts-Dartmouth, myCourses, WGS 307-7101: Ecofeminism: Philosophy & Practice – On-Line (2025 Spring CE1). 2006, 2010. Web. systemicalternatives.org/wp-content/uploads/2016/01/ecofeminism.pdf. Accessed 28 January 2025.