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In the context of climate change and rising risk of environmental crisis caused by pollution and unsustainable exploitation of natural resources, the concept of environmental security, primarily defined as the resilience of countries and individuals to the challenges of environmental degradation, is rapidly obtaining the interest of general public and experts from various scientific disciplines. However, it seems that the gender aspect of security in general, and particularly of environmental security has not been given the amount of attention it deserves until recently. Thanks to the ecofeminist movement, based upon the idea that women are more closely related to nature than men and more vulnerable and susceptible to the negative impacts of environmental degradation (especially those emerging as the consequences of pollution and climate change), the role of women in the improvement of environmental security through participation in decision-making processes in legislation and public policy making is finally being recognised. The aim of this paper is to analyse the modern concept of environmental security as well as the evolution and contemporary discourses within ecofeminist movements and to explain the link between them, i.e., the contribution of ecofeminism to the shift in the approach to environmental security in the sense of taking into consideration the rights and interests of women as more common victims of negative environmental impacts as well as their potentials as relevant stake holders in this field.

"Ecofeminism and Global Environmental Politics" published on by Oxford University Press.

Although many ecofeminists acknowledge heterosexism as a problem, a systematic exploration of the potential intersections of ecofeminist and queer theories has yet to be made. By interrogating social constructions of the "natural," the various uses of Christianity as a logic of domination, and the rhetoric of colonialism, this essay finds those theoretical intersections and argues for the importance of developing a queer ecofeminism.

Environment is the source of all forms and support system of life (UNESCO&ICSU,1999). There are different types of environment comprises physical, cultural, social, economic, intellectual etc. The survival of human and nonhuman creatures depends on the protection of terrestrial eco system and halt biodiversity loss. The environmental protection activities are undertaken by Governments, Writers, NGO's, Political parties, religious institutions and Medias etc. The Earth was called as goddess, which represents a feminine gender implies intimate relationship between Earth and Women. The concept of Mother Goddess is a personification of nature, Motherhood, Fertility, creation, destruction etc. Women, children as well as marginalised sections are the prime victims of natural degradation (Akwa, 2008 ) . The gender discrimination and suppression of women and nature gave rise to the emergence of ecofeministic theories. The term ecofeminism is used to describe a feministic approach to understanding ecology. Ecofeminist literature is a recent origin in Kerala but several authors and women activists follows its path years ago. Sugathakumari, Balamaniyamma, Sara Joseph, P. Valsala, C.K Janu, Mayilamma, ect contributed more in protection

Much recent work in ecological economics, degrowth, climate justice, and political ecology focuses on 'commons' as an emergent paradigm for sustainable governance institutions to address or rectify ecological crisis. This paper summarizes definitions and typologies of commons, give some examples of commons which help to further climate justice, and discusses these ideas from an ecofeminist perspective. ; his research was supported by the Social Sciences and Humanities Research Council of Canada, FRN IDRC and SSHRC File Agreement No. 2017-0082

Includes bibliographical references. ; This thesis investigates the intellectual trajectory of the Brazilian feminist liberation theologian Ivone Gebara. Gebara's development and conceptualisation of the notion of 'immediacy' from a feminist perspective not only constitutes a central and critical feature of her theology, but also emerges as a key component in forging increased dialogue and cooperation between Southern and Northern ecofeminists. The immediate context of oppression experienced by poor Latin American women is the ground upon which Gebara has built her critique of patriarchal and apolitical Christian theological discourses, as well as capitalist ideologies. These multiple forms of oppression, Gebara argues, render women's experiences of marginalisation invisible or hidden within socio-cultural and economic-political immediate realities. This thesis proposes that the immediate reality of oppression lead Gebara to develop a specific methodological approach that is responsive to the experiences of women in particular. Gebara's praxis-orientated methodology also functions as a compass for the development of a political ecofeminist praxis. As Ivone Gebara's work demonstrates, the political aspect of theology can be injected into the core of emerging ecotheologies. In the process, ecofeminist theologians can work to bridge the gap between theory and praxis. This thesis argues that Gebara's ecofeminist theology represents the embodiment of a history of resistance underwritten by her own experiences and of those struggling to survive around her. Developed in recognition of the ever-changing nature of postcolonial contexts, Gebara's theology could be considered one that is constantly "on-the-move". In dialogue not only with Southern and Northern scholars who are concerned with ecological and social justice, this thesis is developed in dialogue with those working with postcolonial theory. Starting from the events that gave rise to ecofeminism in the Global North, this thesis analyses the under-researched development of ecofeminism in Latin America. Gebara's work highlights forms of emerging imperialist and colonialist behaviours as it is manifested in postcolonial contexts, such as her native country of Brazil. In highlighting this postcolonial factor, this thesis proposes a praxis-oriented methodology from a postcolonial perspective to restoring the political aspect of religion to the centre of emerging global ecofeminist theological discourse. Hence, this thesis draws attention to the under-researched work performed by Ivone Gebara and her role as an important mediator in global ecofeminism.