Wicca and ecofeminism
Wicca and ecofeminism
One goal is to become conscious of the cultural effects of religious traditions and systems. Tom Brown , p. I think on the connection between church and community: and on the at times chasmic dis-connection between church and land-community, and between the traditional Christian church and those who are not, whether by choice or happenstance, part of it. Beginning in , a group of African-American women in Detroit have developed city gardens, and call themselves the Gardening Angels. The rise of patriarchal religions and their establishment of gender hierarchies along with their denial of immanent divinity. In the book, the author argues that oppression, domination, exploitation, and colonization from the Western patriarchal society has directly caused irreversible environmental damage. This kind of understanding is advocated by Indian ecofeminist Vandana Shiva. As the Green Man of agriculture, he is the Dying God, the grain cut down in the fall to rest in the womb-tomb of the Mother and rise again in the spring, the vine which withers in the cold and returns, lush and green, as the weather warms. In this aspect she is identified with the Earth, the only planet which we know for certain is capable of bringing forth life, making this a particularly important aspect for those- including deep ecologists and ecofeminists-who are concerned with the future of our common home. A major growth spurt of feminists looking for alternatives to the patriarchal mainstream religions like Christianity was seen in the s. The claim is that dualist conceptual structures identify women with femininity, the body, Earth, sexuality, and flesh; and men with masculinity, spirit, mind, and power. Challenging foundational presuppositions and reshaping the infrastructure of religion remain the substantive and more difficult work. These are not seen as polar opposites, but rather as complementary aspects, one of the other, somewhat similar to the Eastern Yin-Yang concept.
Grint, Keith and Rosalind Gill. The extent of the ecofeminist challenge to and confrontation with classical religions is in the initial states of articulation, most evident in the works of Rosemary Radford Ruetheran American Christian ecofeminist theologian. Starhawk a My desire, rather, is to present alternatives: not in the sense of evangelism, or seeking converts, not to suggest that any one religious path is objectively "wrong" and another "right" and in this caution, already, I stray from the Christian tradition of evangelismbut just that-to present alternatives.
However, the roots of a vegetarian ecofeminist view can be traced back further by looking at sympathy for non-humans and counterculture movements of the s and s. An account from a CAW perspective.
Boston: Tides No other Western religion or religious complex has reverence for the Earth, for nature, at the very core of its worldview and practice; perhaps no other religion or religious complex of any kind already contains within it or is able to so easily embrace the insights of both deep ecologists and ecofeminists.
Overcoming such a powerful and massive religious group such as Christianity might not be a realistic goal for both ecofeminists and Wiccans.
This and its sister volume, Wheel of the Year , are thoughtful, "homey" discussions of "kitchen witchery," with lots of fairly accurate historical information. In the s, early ecofeminists discussed that the split can only be healed by the feminine instinct for nurture and holistic knowledge of nature's processes. Bondi and Miles list examples including the medicalization of childbirth and the industrialization of plant reproduction. Ecofeminist religious perspectives are developing within classical religions such as Judaism, Buddhism, Christianity, Islam, within new movements such as Wicca, Goddess, or New Age , and in some indigenous traditions. Yes, deep ecology does have a tendency to emphasize connection and interrelation among the varied members of the biotic or ecosystemic community-what Aldo Leopold called the "land community" Leopold, p. Contemporary ecofeminist perspective of one of the best-known gynocentric traditions of the ancient world. The patriarchy, embodied in the most severe forms of monotheism, has stripped women — and thus nature — of their inherent worth and power and have thus turned towards the artificial world of men. San Francisco: Sierra Club Books, Tom Brown , p. I believe the sense of closeness to specific beings-trees, animals, herbaceous plant species-and more general categories, such as water and wind patterns, found in a bioregional consciousness to be congruent with both ecofeminist particularity and relationship and Pagan interconnection-in-community. Last accessed 5 April Although this essay has focused on the growth of ecofeminism in the North America, a variety of regional, ethnic, and cultural ecofeminisms exist.
The Mother Goddess was the one in power, and her son was the hunter. Adams, and more. But I am definitely "anti" those aspects of conventional Christianity which strike wedges between humans and non-human nature, between Christians and non-Christians, between women and men.
In this way, Paganism has the potential to both embrace the ecofeminist concern for particularity and relationship and the deep ecological desire to extend one's "Self"-identity beyond the confines of merely personal self-and then to go beyond them both: Paganism has the potential to revitalize, re-animate, and above all re-sacralize the world. A major growth spurt of feminists looking for alternatives to the patriarchal mainstream religions like Christianity was seen in the s. Our responsibility is neither to tame the earth and subdue it to our will, nor yet to imagine in our pride that we can "save" it. That we, despite our carefully controlled climates and insulated existence, are still closely attuned to the changes of season-psychologically and physically, if not emotionally and ritually-is clear in academic institutions from the onset of "spring fever" as the light lengthens and the weather warms. These feminist and earth based perspectives work to create an interconnected and value based approach to nature that comes from respecting all those with relation to it, and essentially building communities around it Fry, Ecofeminist responses to these contested points vary given the preclinations of the particular theorist e. The program created a ' green belt ' of at least 1, trees around villages, and gave participants the ability to take charge in their communities. A rather scholarly manual for Celtic reconstructionists, only slightly marred by MacCrossan's strongly expressed views. But Pagans are also uniquely positioned to speak for the Earth: to be, in effect, "Gaia's voices.
The other way in which Wiccans can experience, feel, taste, and sense the deity is in Nature. Its opposite, Beltane, falls on May Day and is both the start of summer and a celebration of life in all its physicality-including sexuality.
The Pagan God, whether Horned One of the Hunt or Green Man of agriculture, teaches balance and connection in ways that the unique, transcendent God of the Judeo- Christian-Islamic cultural complex all too frequently does not. It is clear none theless that, in an immanent worldview, we are all living, as it were, "in the belly of the Goddess. Eco-feminists use a gender analysis in order to better understand how the gendering of society produces ecological consequences Mellor, These are hierarchical because the first receives a priority value over the second. Although both a historical and cross-cultural connection, some claim the link should be deconstructed and contested. The other "Cross-Quarter" Festivals, Imbolc mentioned earlier in this work and Lammas also reflect important moments in the relationship of humanity to the non-human world: the first signs of new life in the spring and the first harvest of the Earth's fruits in the fall, respectively. Wiccans see the representation of the earth as the Great Mother and the teachings of this religion focus on valuing the sacred soil. Essentially, Eco-feminists find that rape of the earth, becomes a metaphor for the rape of women Griffin, This is the great promise of Paganism, and this is the subject and premise of my paper. Wicca and Ecofeminism WordsApr 14, Pages Across many cultures that function predominately with patriarchal thought, women are perceived to be closer to nature than men Roach, ; King, , According to these reconstructions, male domination and hierarchy became the religious symbols and social norms.
Paul, MN: Llewellyn Publications
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