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Offers an ecofeminist consideration of knowledge, nature, & the social that endorses a critical realist understanding based on the social constructedness of languages & disciplines. Like dialectics, this approach depends on an assumption of overdetermination & flows constantly between the abstract & concrete. Such knowledge is identified as tacit when recognition of internally linked forces is not verbally articulated. Lay knowledge, often mistaken for tacit knowledge, is occasionally deemed to stay on the concrete level. However, it is here argued from an ecofeminist perspective that political interests limit the further development of lay knowledge into discourse. K. Coddon

Discusses ecofeminism in the context of the social, political and ecological consequences of globalization. The book includes case studies, essays, theoretical works, and articles on ecofeminist movements from many of the world's regions including Taiwan, Mexico, Kenya, Chile, India, Brazil, Canada, England and the United States

Hussain reviews Ecofeminism and Globalization: Exploring Culture, Context, and Religion, edited by Heather Eaton and Lois Ann Lorentzen.

Challenges exclusivist versions of Afrocentrism to call for a coalition of reform-minded groups that share the struggle against oppression & being defined as the "other" in order to develop a consensual philosophical basis for real democracy. The origin, evolution, & ontology of Afrocentricity are described; noting that the late-20th-century movement founded by Molefi K. Asante was based on historical self-knowledge that preserves cultural difference while moving toward a global community. Distinctions are made between Afrocentricity & Afrocentrism. It is contended that the centering process associated with Afrocentricity that restores Africana peoples' agency will work for other groups that have lost their natural human agency. The alliance between Afrocentric holistic thinkers & ecocentric philosophers is explored, along with ecofeminist critiques of a holistic ontology; & similarities between Afrocentric & feminist thought pointed out by Asante. It is concluded that Asante erred by dismissing much of Marxist theory & suggested that Afrocentrists & socialists both have much to gain by recognizing the common bond in their holistic ontology. 39 References. J. Lindroth

Mortimer-Sandilands reviews Seeing Nature Through Gender edited by Virginia J. Scharff and Same-Sex Affairs: Constructing and Controlling Homosexuality in the Pacific Northwest by Peter Boag.

Metadata only record ; The paper starts by identifying the four cultural pillars that legitimize exportation of capitalism; universalism, developmentalism, racism, and sexism. The universal model of scientific thinking (rejecting other ways of knowing) and the myth of developmentalism (with its promise of progress, democracy and better standards of living) have only favored the accumulation of capital in the core at the expense of the periphery. The capitalist hierarchization of work-force, with wage-income used as the norm, has devalued women and women's work. Women's work has been downgraded to non-productive work. Capitalism also relies on the "imperialistic relation of people to their ecosystems" where production becomes the opposite of adapting to nature. The author presents a list of shared theoretical ideas between world-systems analysis and radical ecofeminism. Common terms are; incorporation, commodity chain, unequal exchange, and the semiproletarianized household. Incorporation involves the transformation of indigenous economies, political reorientation, maximization of human laborers exploitation, and the spread of capitalistic ideologies. Commodity chains favor the exploitation of workers or devalued classification of non-productive work, and the destruction of natural resources for the accumulation of capital for a few. The core controls the resources and externalizes the ecological costs to the household. Often the household members have to subsidize the low and unstable wages turning to non-wage income such as market sales and rent. For these reasons radical ecofeminists sees capitalism as a modern form of a patriarchal force defining women and nature as subordinate. Ecologically we need to rethink our concept of household to include the interhousehold and intercommunity relationships. The paper also highlights that ecofeminism fails to integrate the woven concept of women, labor, and nature, which considering that capitalism depends on labor, women, and nature, is an important factor. For this reason the paper ends highlighting the need to ask important questions.

The personal and the political, the local and the global-divergent perspectives are synthesized in this visionary examination of globalization and how it affects individual lives. Personal stories of urban and rural living reveal the many varieties of experience and how Western culture has created both immense wealth and poverty. Discussions of primary production, neoclassical economics, and international trade agreements accompany writing about nature and how rural life is deeply connected to land