Ecofeminisomis在当代人中已成为越来越重要的领域女权主义和环境研究。虽然，as.钻石和奥伦斯坦note, ecofeminism is really ‘a new term for an ancient wisdom’ (Mies and Shiva 1993: 13), it first came to prominence in the early 1980s, its bases in feminist philosophy, environmental activism and the European and American peace movements of the late 1970s. The term itself was first used byFrançoised'eaubonne.1980年（MIES＆Siva 1993：13）并越来越多地通过学者和环境活动家采用。响应的组织三英里岛核灾难，1980年'地球上的妇女和生活：生态女性主义会议“专注于”女权主义，军事化，治愈和生态“（MIES和Shiva 1993：14）之间的联系。通过20世纪60年代和70年代的妇女诗歌和小说的采用也是如此，并且通过哲学家的工作获得了突出的突出Val plumwood和凯伦沃伦。通过写作和激进主义，其他学科也被其他学科通过了Arundhati Roy.和Vandara Shiva。
EcoFeminismism强调了巧妙的关联 - 既有物理和概念 - 地球本身，也是它的所有生命。人类，作为这个社区的一部分，依赖于地球和海，而且这种生活产生了生存;但它们更从根本上，一个组成部分的生活方式。作为Val plumwood注意事项，所有物质和心灵的基本互连是一个“真实”，它令人难以置疑，即应该被评论。‘But the reason why this message of continuity and dependency is so revolutionary in the context of the modern world is that the dominant strands of Western culture have for so long denied it, and have given us a model of human identity as only minimally and accidentally connected to the earth’ (Plumwood 1993: 6). Even though we all have a ‘formal knowledge of evolutionary biology’, this disconnection ‘remains deeply and fatally entrenched in modern conceptions of the human and of nature,’ continuing to ‘naturalize domination in both human and non-human spheres’ (1993: 6).
然而，生态遗产们拒绝了“人的自由和幸福”依赖自然解放的持续进程，以及通过理性和理性的力量的自然过程的独立性和统治的独立性（Mies和Shiva 1993：6）。启蒙原因的原则依赖于他们持续的许多联系和分层二进素体：性质和文化;黑和白;文明和野蛮;人和动物。作为mies和shiva争辩，“无论妇女都采取生态毁灭或/和原子湮灭的威胁，他们立即意识到父权制暴力对妇女，其他人和自然（14）之间的联系。“企业和军事战士”对环境的侵略是对对抗女性身体的侵略感染（14）。
阻止剥削和阻止，在Plumwood“比人类的世界”的短语，需要西方和西部资本主义思维的激进变化。这种重新思考的核心是拆除父权制经济体的危险和分歧，其现代根源在西方文化中可追溯到原因的决定。审讯没有，如Plumwood强调，实例化不合理，而是了解妇女，非妇女和自然世界征税的历史上和哲学上的基础。
Western rationality, which still assumes that the basis of human civilization consists in a progressive detachment from ‘nature’, also dominated the colonial period.The more closely associated with nature non-European peoples and women were considered to be, the more ‘inherently’ inferior they were; inferiority ensured and justified patriarchal/Western civilization’s destruction and domination of other lands and peoples. Land itself, cast as a female and ‘new’ to Europeans, was ‘ripe’ for conquering and taming.
The legacy of the dominant discourse, as ecofeminists recognize, is environmental devastation and on-going destruction of plants,animals and other subject peoples in the name of capitalist ‘progress’ identified as ‘civilization.’ Ecofeminism thus seeks to establish – or in the case of some colonized cultures,to re-establish,a sense of interconnectedness of being, through ontological change and political activism replicating the philosophy of connectedness in an amalgam of theory and practice. As its affirmation of the shared ground of all being suggests,ecofeminism (especially in the United States) has strong spiritual as well as political and scholarly dimensions;modern retrieval of the traditional confluence of material and spiritual being intimately connected to place and the earth in many pre-colonized cultures.
来源：后殖民研究关键概念第二版比尔阿什克罗夫特，Gareth Griffiths和Helen Tiffin，Routledge 2007。
进一步阅读：mies和shiva 1993;Plumwood 1993;沃伦2000。
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