Suchergebnisse

In 1990, Carolyn Merchant proposed, in a roundtable discussion published in The Journal of American History, that gender perspective be added to the conceptual frameworks in environmental history. 1 Her proposal was expanded by Melissa Leach and Cathy Green in the British journal Environment and History in 1997. 2 The ongoing need for broader and more thoughtful and analytic investigations into the powerful relationship between gender and the environment throughout history was confirmed in 2001 by Richard White and Vera Norwood in "Environmental History, Retrospect and Prospect," a forum in the Pacific Historical Review. Both Norwood, in her provocative contribution on environmental history for the twenty-first century, and White, in "Environmental History: Watching a Historical Field Mature," addressed the need for further work on gender. "Environmental history," Norwood noted, "is just beginning to integrate gender analyses into mainstream work."3 That assessment was particularly striking coming, as it did, after Norwood described the kind of ongoing and damaging misperceptions concerning the role of diversity, including gender, within environmental history. White concurred with Norwood, observing that environmental history in the previous fifteen years had been "far more explicitly linked to larger trends in the writing of history," but he also issued a clear warning about the current trends in including the role of gender: "The danger . is not that gendering will be ignored in environmental history but that it will become predictable-an endless rediscovery that humans have often made nature female. Gender has more work to do than that."4 Indeed it does. In 1992, the index to Carolyn Merchant's The Columbia Guide to American Environmental History included three subheadings under women. "Women and the egalitarian ideal" and "women and the environment" each had only a few entries. Most entries were listed under the third subheading, "activists and theorists," comprising seventeen names. 5 Nine years later Elizabeth Blum compiled "Linking American Women's History and Environmental History," an online preliminary historiography revealing gaps as well as strengths in the field emerging "at the intersection of these two relatively new fields of study." At that time Blum noted that, with the exception of some scholarly interest being diverted to environmental justice movements and ecofeminism, "most environmental history has centered on elite male concerns; generally, women's involvement tends to be ignored or marginalized."6

Wie kann ein Umbau technischer Geräte, von Prozessen und Infrastrukturen aus einer Postwachstumsperspektive aussehen? Mit dem Ansatz der konvivialen Technik stellt Andrea Vetter eine empirische Technikethik vor, die sie durch ethnographische Erkundungen in der Technikproduktion sowie die Sichtung historischer Quellen zu »alternativer« Technik entwickelt hat. Anhand der Beispiele Komposttoilette und Lastenfahrrad arbeitet sie die zentralen Kriterien für eine postwachstumstaugliche Technikbewertung aus: Verbundenheit, Zugänglichkeit, Anpassungsfähigkeit, Bio-Interaktivität und Angemessenheit.

La educación como formación de la identidad en las democracias liberales de estilo occidental se basa, en parte, en la neutralidad como justificación para la reproducción de la identidad individual colectiva, incluidas las identidades sociales, culturales, institucionales y políticas, muchos de cuyos aspectos son problemáticos en cuanto a la reproducción de actitudes, creencias y acciones perjudiciales para el medio ambiente. Tomar una posición sobre un tema requiere dejar de lado ciertas formas de neutralidad, al igual que la enseñanza efectiva de la educación ambiental. Sostenemos que reclamar una postura de neutralidad es reclamar una posición más allá de la crítica. En el aula, esta postura también puede ser epistemológicamente perjudicial. Para profundizar en el problema de la neutralidad en el aula, y ofrecer una posible solución, nos dirigiremos a la pedagogía de la comunidad de indagación filosófica, y abogaremos por la incorporación de una educación situada; una forma de educación experimental que promueve el aprendizaje en las comunidades locales en las que se encuentra la escuela, cada una con su propia historia, cultura, economía y medio ambiente. Sin embargo, la forma en que entendemos el "lugar" es fundamental para comprender el potencial de la educación situada para dar a los estudiantes un "sentido del lugar", es decir, la forma en que perciben un lugar, que incluye el apego al lugar y el significado del lugar. Con este fin, nos fijamos en la comprensión indígena del lugar y en el aprendizaje de la reconstrucción social para dar forma a las pedagogías situadas, basadas en el lugar. De este modo, sostenemos que se abre un camino hacia la educación ética. ; Education as identity formation in Western-style liberal-democracies relies, in part, on neutrality as a justification for the reproduction of collective individual identity, including societal, cultural, institutional and political identities, many aspects of which are problematic in terms of the reproduction of environmentally harmful attitudes, beliefs and actions. Taking a position on an issue necessitates letting go of certain forms of neutrality, as does effectively teaching environmental education. We contend that to claim a stance of neutrality is to claim a position beyond criticism. In the classroom this can also be an epistemically damaging position to hold. To further explore the problem of neutrality in the classroom, and to offer a potential solution, we will look to the philosophical community of inquiry pedagogy, and advocate for the addition of place-based education; a form of experiential education that promotes learning in local communities in which the school is situated, each with its own history, culture, economy and environment. However, how we understand 'place' is fundamental to understanding the potential of place-based education in giving students a 'sense of place'—how they perceive a place, which includes place attachment and place meaning. To this end, we look to Indigenous understandings of Place and social reconstruction learning to inform place-based pedagogies. Doing so, we hold, opens a pathway to ethical education. ; A educação como formação da identidade nas democracias liberais de estilo ocidental baseia-se, em parte, na neutralidade como uma justificativa para a reprodução da identidade individual coletiva, incluindo identidades sociais, culturais, institucionais e políticas, muitos aspectos dos quais são problemáticos em termos de reprodução de atitudes, crenças e ações ambientalmente prejudiciais para o meio ambiente. Para se posicionar sobre uma questão, é necessário abrir mão de certas formas de neutralidade, assim como efetivamente ensinar educação ambiental. Afirmamos que reivindicar uma posição de neutralidade é reivindicar uma posição além da crítica. Na sala de aula, essa também pode ser uma posição epistemologicamente prejudicial de se ocupar. Para explorar ainda mais o problema da neutralidade na sala de aula e para oferecer uma possível solução, olharemos para a pedagogía da comunidade filosófica de investigação filosófica e defenderemos a incorporação da uma educação situada; uma forma de educação experimental que promove a aprendizagem nas comunidades locais em que a escola está inserida, cada uma com sua própria história, cultura, economia e meio ambiente. No entanto, como entendemos o "lugar" é fundamental para compreender o potencial da educação baseada no lugar em dar aos estudantes um "sentido de lugar" - como eles percebem um lugar, que inclui apego ao lugar e significado de lugar. Para este fim, olhamos para as compreensões indígenas do lugar e da aprendizagem da reconstrução social para dar forma as pedagogias baseadas no lugar. Desse modo, acreditamos, que se abre um caminho para a educação ética.

En el marco filosófico, jurídico y político del Estado de Derecho moderno las mujeres, la mitad de la humanidad, han sido excluidas, les ha sido negado el valor ético suficiente para ser portadoras de derechos, esto es, sujeto de derechos. Ello impulsó la acción de las mujeres para analizar su situación y defender su valor y sus derechos en condiciones de igualdad y no discriminación respecto a los hombres. El avance del movimiento feminista desde el siglo XVIII, cuando fueron expulsadas de la Asamblea política germen de la primera declaración de derechos humanos, hasta la segunda mitad del siglo XX, cuando fueron reconocidas a nivel universal como sujeto pleno de derechos, muestra el continuo desarrollo filosófico-jurídico de la conciencia de la humanidad, de la ética y de los derechos humanos. Desde el desarrollo de la justicia social y ecológica, el pensamiento jurídico feminista actual reconoce la amenaza de la realidad ecológica y de la realidad de las mujeres e implica propuestas alternativas de la vida en la Tierra basadas, en la sostenibilidad social y ecológica, en la lucha contra la violencia, y en la participación de las mujeres en la toma de decisiones. Esta nueva perspectiva integradora superadora de la visión cartesiana de un mundo dividido es defendida por el ecofeminismo.
In the modern origin of the Rule of Law, the Rechtsstaat formula, women were excluded from its philosophical, legal and political dimension, they were denied the value and sufficient ethical condition to be bearers of rights, that is, subjects of rights. This prompted action by women to analyze their situation and defend their value and rights in conditions of equality and non-discrimination with men. The advance of the feminist movement from the 18th century, when women were expelled from the political Assembly, the seed of the first declaration of human rights, to the second half of the 20th century, when they were universally recognized as full subject of rights, shows the continuous philosophical-legal development of the conscience of humanity, of ethics and of human rights. The current feminist legal thinking, from the development of social and ecological justice, recognizes the threat of ecological reality and the reality of women, it implies alternative proposals of life on Earth based on social and ecological sustainability, in the fight against violence and in the participation of women in decision-making. This new integrative perspective of a divided world is defended by ecofeminism.

: In the modern origin of the Rule of Law, the Rechtsstaat formula, women were excluded from its philosophical, legal and political dimension, they were denied the value and sufficient ethical condition to be bearers of rights, that is, subjects of rights. This prompted action by women to analyze their situation and defend their value and rights in conditions of equality and non-discrimination with men. The advance of the feminist movement from the 18th century, when women were expelled from the political Assembly, the seed of the first declaration of human rights, to the second half of the 20th century, when they were universally recognized as full subject of rights, shows the continuous philosophical-legal development of the conscience of humanity, of ethics and of human rights. The current feminist legal thinking, from the development of social and ecological justice, recognizes the threat of ecological reality and the reality of women, it implies alternative proposals of life on Earth based on social and ecological sustainability, in the fight against violence and in the participation of women in decision-making. This new integrative perspective of a divided world is defended by ecofeminism. ; En el marco filosófico, jurídico y político del Estado de Derecho moderno las mujeres, la mitad de la humanidad, han sido excluidas, les ha sido negado el valor ético suficiente para ser portadoras de derechos, esto es, sujeto de derechos. Ello impulsó la acción de las mujeres para analizar su situación y defender su valor y sus derechos en condiciones de igualdad y no discriminación respecto a los hombres. El avance del movimiento feminista desde el siglo XVIII, cuando fueron expulsadas de la Asamblea política germen de la primera declaración de derechos humanos, hasta la segunda mitad del siglo XX, cuando fueron reconocidas a nivel universal como sujeto pleno de derechos, muestra el continuo desarrollo filosófico-jurídico de la conciencia de la humanidad, de la ética y de los derechos humanos. Desde el desarrollo de la justicia social y ecológica, el pensamiento jurídico feminista actual reconoce la amenaza de la realidad ecológica y de la realidad de las mujeres e implica propuestas alternativas de la vida en la Tierra basadas, en la sostenibilidad social y ecológica, en la lucha contra la violencia, y en la participación de las mujeres en la toma de decisiones. Esta nueva perspectiva integradora superadora de la visión cartesiana de un mundo dividido es defendida por el ecofeminismo.

Being Human examines the complex connections among conceptions of human nature, attitudes toward non-human nature, and ethics. Anna Peterson proposes an "ethical anthropology" that examines how ideas of nature and humanity are bound together in ways that shape the very foundations of cultures. Peterson discusses mainstream Western understandings of what it means to be human, as well as alternatives to these perspectives, and suggests that the construction of a compelling, coherent environmental ethics will revise our ideas not only about nature but also about what it means to be human

The ecofeminist approach explores a link between an idyllic nature of the western philosophical aesthetic and an aggressive nature inherent in its apocalyptic and monstrous side. This approach serves as a bridge between two competing forces to model and negotiate the potentiality represented by political ecology and the quest for social justice. This study examines the costs of aggression, domination and competition by reclaiming a story from Mexican history and reformulating it in the alternative narrative, The Isle of Passion, written by Colombian novelist Laura Restrepo. The novel discovers both the power of nature and women to dismantle social and natural hierarchies and recreate more open systems relying, in their place, on their inherent values. This transformation is ironically achieved on an almost deserted island, which was ignored by the Mexican government but desired by numerous multinational powers since the beginning of the twentieth century. It is here in this microcosm of society where the two worlds of savage and idyllic nature collide to yield a figure of nature as partner and collaborator that aides in the battle against the decaying of the earth and human moral life. ; El acercamiento ecofeminista apunta hacia un enlace entre la naturaleza amena de la estética filosófica occidental y la naturaleza agreste de su faceta apocalíptica y monstruosa. Sirve de puente entre dos fuerzas opuestas para modelar y negociar la potencialidad representada por la política ecológica y la lucha por la justicia social. El presente estudio examina los costos de agresión, dominación y competencia al rescatar la historia mexicana en una narrativa alternativa, La Isla de la Pasión, escrita por la novelista colombiana Laura Restrepo. La novela investiga el poder de la naturaleza y la mujer de desmontar las jerarquías sociales y naturales y recrear unos sistemas más abiertos apoyándose en su lugar en susvalores inherentes. Se experimenta la transformación irónicamente en una isla casi desierta, abandonada por la patria mexicana pero codiciada por numerosos poderes multinacionales desde el comienzo del siglo XX. Es aquí en este microcosmos de la sociedad donde colindan los mundos de naturaleza amena yagreste para cosechar una naturaleza cómplice que ayuda en la lucha contra el desgaste de la tierra y la vida moral humana.

Nature-based expressive arts therapy promotes the holistic healing and recovery of individuals by interweaving the practices of ecopsychology, ecotherapy, and expressive arts therapy. These interventions have been proven to mediate ranges of symptomologies, such as anxiety disorders and PTSD. Research conducted by the U.S. National Park Services indicates that African- Americans are less likely to have a positive relationship to nature than all other racial groups. The amplification of this report without introspection of its context perpetuates racialized generalizations. This can limit a black individual's ability to embrace their ecological identity and be receptive of nature-based expressive arts therapy interventions. Auto-ethnography and literature review rooted in eco-critical race feminism perspectives are instruments the author utilizes to develop research analyzing the patterns of social, cultural, and political experiences that impact African-Americans and their collective relationship to nature. Since recovery requires remembrance and mourning (Herman, 1992), the author addresses the importance for African-Americans to process ecological grief. As nature-based expressive arts therapy continues to evolve, the significance for clinicians in this field to acquire oppositional gaze, a habit of critically assessing how white supremacy implicitly and explicitly influences their relationships to African-American clients is explored within this research. The benefits of centralizing diverse representation in nature-based research and uplifting the stories of African-Americans who display their enchantment with the eco-creative process are also highlighted. These topics are discussed within this literature review to advocate for the well-being of African-American clients and the collective conscious of America.

Instituto de Investigaciones Filosóficas. Doctorado en Filosofía ; Within the following pages, I will be covering the subject of nature and body in Latin America since the hermeneutic theory in its ecological and aesthetic perspective. This theoretical framework brings me to raise the theory of exoticism among other theories as ecofeminism and philosophy of the body as a medium of knowledge and for an eco-aesthetic reflection to understand the subject of Latin American nature. Exotic Latin America, eco-aesthetics hermeneutics of nature and body. An approach to the topic is a research of the importance that exists around the subject of the American nature since the first aesthetic impression of the landscapes when the European conquerors arrived to the New World; until the current ecological struggles about the earth in its maximum interpretation like Mother Earth or Pachamama. This paper exposes the various interpretations of nature's especially contrasting the modern and western point of view and the traditional version, in the heart of Latin American culture. In this case, the Latin-American ecological background acquires a particular context in the global scenario of enormous importance because it presents a social, political and existential everyday reality located geographically and chronologically in its ecological and borderer future in Latin America. ; En las siguientes páginas haré un acercamiento al tema de la naturaleza y el cuerpo en América Latina desde la teoría hermenéutica en su vertiente ecológica y estética. Este marco teórico me lleva forzosamente a plantear la teoría del exotismo entre otras teorías complementarias como el ecofeminismo y la filosofía del cuerpo como medios de conocimiento y reflexión eco-estética para comprender el tema de la naturaleza latinoamericana. América Latina exótica, hermenéutica ecoestética de la naturaleza y el cuerpo. Una aproximación al tema es una investigación sobre la importancia contextual del tema de la naturaleza americana que va desde la primera impresión estética de los conquistadores sobre el paisaje del Nuevo Mundo o la Nueva Tierra hasta las actuales luchas por la Tierra en su interpretación máxima y ecológica como la Madre Tierra o Pachamama. En este trabajo se exploran las diversas interpretaciones de la naturaleza especialmente la contraposición que existe entre la visión moderno-occidental de la naturaleza y la visión tradicional de la misma desarrolladas en el seno mismo de la cultura latinoamericana. De esa forma, el tema ecológico latinoamericano adquiere un contexto particular y mundial de enorme importancia y actualidad en tanto que nos habla de una realidad social, política y existencial; una realidad cotidiana ubicada geográficamente y cronológicamente: frontera y futuro ecológico en Latinoamérica.

This dissertation analyses six Canadian plays through an ecofeminist lens. The study, which focuses on stories written by francophone, anglophone, and Indigenous playwrights, attempts to discover: 1) In what ways do the plays show the intertwining of ecocide, colonialism, gender, and racial inequalities in Canada? And 2) what new tropes and theatrical forms emerge from this political theatre? This research shows that the plays analysed create narrative structures and systems of representation (e.g., of gender, of human/nonhuman relationships) that stress the entangling of racial and gender inequalities in environmental destruction, highlighting the importance of animal studies and decolonial thinking, two aspects sometimes absent from mainstream ecofeminist critique.

About the Authors -- Introduction -- List of Contributors -- Further Reading -- Abbey of Theleme -- Agora -- Alternative Geopolitics -- Amazons -- America -- Amish -- Anabaptists -- Anarchism -- Anti-Capitalism -- Appropriate Technology -- Arcadia -- Arts and Crafts -- Atlantis -- Attac -- Auroville -- Auto-Didacticism -- Autonomia -- Bakunin, Mikhail -- Ball, John -- Bartering -- Battle of Seattle -- Blac(k) Bloc -- Blake, William -- Bookchin, Murray -- Bournville -- Bray, John Francis -- Brethren of the Free Spirit -- Brook Farm -- Bureaucracy -- Captain Swing -- Carnival -- Cathars -- Centri Sociali -- Chipko Movement -- Christiania -- Christianopolis -- City of the Sun -- City State -- Cockaigne (or Cockaygne) -- Collectivism -- Commons -- Commonwealth -- Commune -- Communism -- Communitarianism -- Community -- Community Credit -- Community Gardens -- Community-Supported Agriculture -- Cooperative City -- Cooperatives -- Credit Unions -- Crystal Waters -- Cuba -- Cult -- Decroissance / Degrowth -- Deep Ecology -- Democracy -- Diggers -- Direct Action -- Disobbedienti -- Dispossessed, The -- Dissenters -- Dissenting Academies -- Dystopia -- Ecofeminism -- Ecotopia -- Ecovillages -- Eden -- El Dorado -- Employee Ownership -- Empowerment -- Environmentalism -- Erewhon -- Esop -- Fair Trade -- Farmers' Markets -- Fascism -- Federalism -- Feminism -- Feminist Utopias -- Findhorn -- Focolare -- Fourier, Charles -- Free Schools -- Free State Project -- Freeland -- Freire, Paulo -- Friendly Societies -- Gandhi, Mohandas K -- Garden Cities -- Godwin, William -- Golden Age -- Goldman, Emma -- Grameen Bank -- Grassroots -- Guerrilla -- Guilds -- Gulliver's Travels -- Hayden, Dolores -- Herland -- Illich, Ivan -- Industrial Democracy -- Indymedia (Independent Media Centre) -- Intentional Community -- Internationals -- Islamic Finance -- Island -- Isle of Pines -- John Lewis Partnership -- Kalmar -- Kibbutz -- Kingdom of Heaven On Earth -- Kropotkin, Peter -- Le Corbusier -- Lenin, Vladimir Ilyich -- Lets (Local Exchange and Trading Schemes) -- Levellers -- Liberalism -- Libertarianism -- Llano Del Rio -- Localization -- Looking Backward -- Luddites -- Luxemburg, Rosa -- Management -- Mao Tse-Tung -- Markets -- Marx, Karl -- Massachusetts Bay Colony -- Mechanics' Institutes and Mutual Improvement Societies -- Millenarianism -- Minarchism or Minimal Statism -- Monasticism -- Mondragòn -- MST (Movimento Dos Trabalhadores Rurais Sem Terra) -- Multitude -- Mutualism -- Network -- New Atlantis -- New Discovery of Terra Incognita Australis -- New Jerusalem -- New Lanark -- New Model Army -- News from Nowhere -- Non-Conformism -- Non-Violent Resistance -- Nozick, Robert -- Oceana -- Oneida -- Open Source Software -- Owen, Robert -- Paradise -- Paris Commune -- Peasants' Revolt -- Permaculture -- Pirate Utopia -- Plutarch -- Polis -- Port Sunlight -- Porto Alegre -- Protectionism -- Proudhon, Pierre-Joseph -- Quakers -- Quality of Working Life (QWL) -- Rand, Ayn -- Ranters -- Rawls, John -- Republic, The -- Revolution -- Robinson Crusoe -- Rochdale Pioneers -- Romanticism -- Rousseau, Jean-Jacques -- Ruskin, John -- Sade, Marquis De -- Saint-Simon, Claude-Henri de Rouvroy, Comte de -- Saltaire -- Schumacher, E.F -- Science Fiction -- Scott Bader Commonwealth -- Secret Societies -- Self-Sufficiency -- Shakers -- Shangri-La -- Situationist -- Slow Food -- Small States -- Smallness -- Smith, Adam -- Social Capital -- Social Ecology -- Social Economy -- Socialism -- Soviet Union -- Soviets -- Spanish Anarchist Militias -- Squatting -- Stirner, Max -- Subsistence Work -- Suma -- Summerhill -- Supplement to Bougainville's Voyage -- Sustainability -- Syndicalism -- Terrorism -- Therapeutic Communities -- Time Banks -- Tolstoy (or Tolstoi), Leo -- Tower Colliery -- Trade Unions -- Travellers -- Tute Bianche -- Twin Oaks -- Utopia -- Via Campesina -- Villages -- Voyage to Icaria -- Walden -- Walden Two -- Wells, Herbert George -- Wikipedia -- Woman On the Edge of Time -- Worker Self-Management -- World Social Forum -- Zakât (or Zakaat, or Zakah) -- Zapatistas.

Part 1: Genealogies -- Mountains and Valleys of Difference: Traces of Language on the Land / Margaret Noodin -- Re-inscribing a Woman Writer into the West: Sor Mari̹a de Jesu̹s de A̹greda and the Laterality of Legend / Anna M. Nogar -- Drifting Across Lines in the Sand: Unsettled Records and the Restoration of Cultural Memories in Indigenous California / Luhui Whitebear -- More than One Story: Gender, Region, and the American West in Japanese American Literature / Florence D. Amamoto -- Yosemite Climbing Films and the Regeneration of White Masculinity in the American West / Peter L. Bayers -- Ivan Doig's "Geography of Risk" and Legacies of Selfhood in Contemporary White Western Men's Memoir / Linda Karell -- The Popular Western in Print: A Feminist Genealogy / Victoria Lamont -- The Persistence of Western Women Writers / Cathryn Halverson -- Standpoint, Situated Knowledge, Feminist Wests / Krista Comer -- Part 2: Bodies -- "That's history. That's truth. I Seen It Myself": A Native American Slave Narrative / Jean Pfaelzer -- Disturbing the Peace: Genre, Gender, Jurisdiction, and Justice in the Short Fiction of Ruth Muskrat Bronson / Kirby Brown -- Native Mother, Daughter, and Granddaughter: The Murder of Savanna Greywind and the Abduction of Haisley Jo Greywind / Liza Black -- Popular Indigenous Women Performers, Wild West Scenarios, and Relations of Looking / Christine Bold -- The Absent Native Body in Film and its Return / Jacob Floyd -- Extractive Masculinity: The Western's Precarious Male Bodies in the Anthropocene / Sylvan Goldberg -- Blood Tests in the Toxic Wests: Unsettling Settler Masculinities in John Carpenter's The Thing / Joshua T. Anderson -- The Very Borderland of Our Act": The Queer West, Historical Violence, and the Intersectional Future / William R. Handley -- Genders and Sexualities Across the Asian North American West / Ryan Wander -- Part 3: Movements -- "Incalculable Evils": Policing Gender, Race, and the Family in the US West / Jayson Gonzales Sae-Saue -- Writing the Rails in Edith Eaton's West / Jennifer S. Tuttle -- Black Women Writers Reclaiming Western Literature: Regionalism and Historical Fiction in the 1990s / Kalenda Eaton -- What about the Ingalls? What about La Casa de la Pradera?: The Reception of Little House on the Prairie in Spain / Amaia Ibarraran -- Gender and the Global West: Movements, Belonging, Exclusions / Susan Kollin -- In-Between Kumeyaay and Brooklyn: Mapping Queer Indigenous Memory, Affect, and Futurity in Tommy Pico's IRL / Ho'esta Mo'e'hahne -- Fierce Mariposa Warriors / Daniel Enrique Pe̹rez -- Queer Indigenous Feminism: Unsettling 'Gender' as a Decolonizing Methodology / Alicia Carroll -- Part 4: Lands -- The Alternative Archive and Gendered Dispossession / Karen R. Roybal -- Reshaping Texas: Kimberly Garza's Short Fiction and the Gulf of Mexico / T. Jackie Cuevas -- Colonialism and Gendered Violence in the Grassy, Bloody West / Amy T. Hamilton -- "Ghastly Whiteness": Ecofascism and Indigenous Ecofeminism on Cogewea's Frontier / April Anson -- A Crowded Wilderness: Women, Homemaking, and Federal Bureaucracies in the American Southwest, 1920-1968 / Nancy Cook -- What Is a Feminist Landscape? A Vocabulary for Re-visioning Place in the U.S. West / Audrey Goodman -- Gesturing Towards the Sacred: Los Angeles, Queer Lands and Bodies in Hector Silva's 'Los Hijos de Don̳a Rita" / Eddy Francisco Alvarez Jr. -- "Land Back" Beyond Repatriation: Restoring Indigenous Land Relationships / Lindsey Schneider

Este artigo reflete sobre o que vem sendo coletivizado e publicizado pelo Movimento de Mulheres Indígenas no Brasil, por meio uma pedagogia política que dialoga diretamente com movimentos e lutas de caráter mais geral e com pautas e agendas como o Bem Viver, o decrescimento, a desglobalização (nomeando o capitalismo) assim como se apropria do feminismo – pautando ecofeminismos e feminismos comunitários (nomeando o patriarcado). As mulheres indígenas dialogam assim com pilares importantes do pensamento decolonial na América Latina pautando desigualdades de raça, etnia e gênero. Conversam também com as ideias de Mãe Terra e de Pedagogia da Terra pautando movimentos anti-antropocêntrico pela nossa casa comum. Me interesso menos sobre seus regimes ontológicos particulares (que poderíamos chamar de cultura) e mais sobre a decisão política de quais aspectos destas "culturas" podem ser alavancados para construir alianças políticas. Histórias sobre adoecimento e sobre pandemias continuadas, mas também sobre o reencantamento pela vida: sobre coisas que ignoramos como coletividade colonial. Nas palavras das mulheres indígenas, sobre indigenizar e reflorestar corações.Mulheres Indígenas. Corpo-território. Bem Viver. Decolonização. Pluralismo.ABSTRACTThis article reflects on what has been publicized by the Movement of Indigenous Women in Brazil, through a political pedagogy that dialogues directly with movements and struggles of a more general character and with agendas such as "good living" (Buen Vivir), degrowth, deglobalization (pointing out capitalism), as well as feminism – addressing ecofeminism and community feminism (pointing out patriarchy). Indigenous women are, therefore, in dialogue with important pillars of decolonial thought in Latin America based on race, ethnicity and gender inequalities. They are also in dialogue with the ideas of Mother Earth and 'Land as Pedagogy' ('Land-based Pedagogy') following an anti-anthropocentric movement in favor of our common home. This article is less about their particular ontological regimes (which we could call culture) and more about the political decision of which aspects of these "cultures" can be leveraged in order to build political alliances. It concerns stories about illnesses and continued pandemics, but also about the re-enchantment for life: about things we ignore as a colonial collectivity. In the words of indigenous women, it's about indigenizing and reforesting hearts.Indigenous Women. Body-territory. Buen Vivir (Good living). Decolonization. Pluralism. RESUMENEste artículo reflexiona sobre lo que ha sido colectivizado y publicitado por el Movimiento de Mujeres Indígenas en Brasil, a través de una pedagogía política que dialoga directamente con movimientos y luchas de carácter más general y con agendas y agendas como Bem Viver, decrecimiento, desglobalización. (nombrando capitalismo) así como apropiándose del feminismo - guiando ecofeminismos y feminismos comunitarios (nombrando patriarcado). Las mujeres indígenas dialogan así con importantes pilares del pensamiento descolonial en América Latina basado en las desigualdades de raza, etnia y género. También hablan de las ideas de la Madre Tierra y la Pedagogía de la Tierra, guiando los movimientos anti-antropocéntricos a través de nuestra casa común. Estoy menos interesado en sus regímenes ontológicos particulares (que podríamos llamar cultura) y más en la decisión política de qué aspectos de estas "culturas" pueden aprovecharse para construir alianzas políticas. Historias sobre enfermedades y pandemias continuas, pero también sobre el reencanto por la vida: sobre cosas que ignoramos como colectividad colonial. En palabras de mujeres indígenas, sobre indigenizar y reforestar corazones.Mujeres Indígenas. Territorio del cuerpo. Bueno, vive. Descolonización. Pluralismo.

La crisis ecológica que asola la sociedad, evidenciada más si cabe por el covid-19, exige de una mayor concienciación y crítica por parte de la ciudadanía, capaz de comprender y oponerse a la lógica moderna que ha producido pandemia, desde la forma de relación entre la especie humana y la naturaleza, hasta los patrones de correspondencia que mantenemos entre nosotros. Frente a la connivencia del modelo de producción capitalista, este artículo pretende adentrarse en la lógica del escepticismo climático, abordar su crítica y subrayar la necesidad de mitigarlo desde una educación que, acorde a los derechos humanos, permita una ciudadanía crítica. Una propuesta que implica pasar de la concienciación y empatía con las generaciones venideras a la crítica del sistema capitalista y, finalmente, a una acción educativa abierta, capaz de abarcar distintos modelos como el ecofeminismo. Palabras clave: responsabilidad política; educación para la sostenibilidad; negacionismo ecológico; escepticismo ambiental; formación de educadores. Ethical postulates for an ecologist didactics in the classroom. Against "ecological skepticism": an educational responsibility, political responsibility Abstract: The ecological crisis that plagues society, further evidenced by the covid 19 demand for greater awareness and criticism by citizens, capable of understanding and opposing the modern logic that has produced a pandemic, from the form of relationship between the human species and nature down to the patterns of correspondence between us. Faced with the concomitance of the capitalist production model, this article aims to delve into the logic of skepticism of climate change to address its criticism and demonstrate the need for training. A proposal that implies moving from awareness and empathy with future generations to criticism of the capitalist system and, finally, to an open educational action, capable of encompassing different models such as ecofeminism. Keywords: political responsibility; education for sustainibality; ecological negationism; environmental skepticism; training of educators. ; La crisis ecológica que asola la sociedad, evidenciada más si cabe por el covid-19, exige de una mayor concienciación y crítica por parte de la ciudadanía, capaz de comprender y oponerse a la lógica moderna que ha producido pandemia, desde la forma de relación entre la especie humana y la naturaleza, hasta los patrones de correspondencia que mantenemos entre nosotros. Frente a la connivencia del modelo de producción capitalista, este artículo pretende adentrarse en la lógica del escepticismo climático, abordar su crítica y subrayar la necesidad de mitigarlo desde una educación que, acorde a los derechos humanos, permita una ciudadanía crítica. Una propuesta que implica pasar de la concienciación y empatía con las generaciones venideras a la crítica del sistema capitalista y, finalmente, a una acción educativa abierta, capaz de abarcar distintos modelos como el ecofeminismo. Palabras clave: responsabilidad política; educación para la sostenibilidad; negacionismo ecológico; escepticismo ambiental; formación de educadores. Resumo: A crise ecológica que assola a sociedade, evidenciada ainda pela covid-19, exige maior consciência e crítica por parte dos cidadãos, capazes de compreender e se opor à lógica moderna que tem produzido uma pandemia, a partir da forma de relacionamento entre a espécie humana e a natureza aos padrões de correspondência entre nós. Diante da concomitância do modelo de produção capitalista, este artigo tem como objetivo aprofundar a lógica do ceticismo em relação às mudanças climáticas para responder às suas críticas e demonstrar a necessidade de capacitação. Para este propósito, abordamos o ecofeminismo como oposição à cultura expansiva do "quanto mais melhor" e sua possibilidade educacional como modelo crítico com a aceitação das regras do jogo concebidas pela sociedade capitalista e participativa. Palavras-chave: responsabilidade política; educação para sustentabilidade; negação ecológica; ceticismo ambiental; formação de educadores.

Prologue -- Conceptual foundations. Introduction : interrogating masculinities -- Masculine ecologisation : from industrial/breadwinner and ecomodern to ecological masculinities -- Four streams. Men and masculinities : a spectrum of views -- Connecting inner and outer nature : a deeper ecology for the Global North -- Lessons from ecological feminism -- Caring for the 'glocal' commons -- Ecological masculinities : an emerging conversation. Headwaters : previous research on men, masculinities and Earth -- Ecological masculinities : giving ADAM-n.