Academic Writing, Winter term 2006 Sanja Kolaric CEU Gender Studies MA Draft Thesis Statement Title: Ecofeminism and everyday life This thesis will be an investigation of everyday life in an ecofeminist community in Italy. Ecofeminism has been widely elaborated as being a synthesis of feminist and environmental theory. The Oxford English Dictionary in defining ecofeminism brings together “connections between the repudiation of the body and the despoliation of the earth” and mentions the idea that “women incline toward a benign, harmonious relationship with nature”. It can be looked at in a broader way, since ecofeminist theory usually entails a holistic approach of an individual toward the outside world, and is therefore deeply interconnected with both spirituality and sexuality. Only a few authors make explicit this connection between sexuality and spirituality in the context of ecofeminism. For example Mies and Shiva say that “spirituality is largely identical to women’s sensuality, their sexual energy, their most precious life force, which links them to each other, to other life forms and the elements…. This sensual and sexual spirituality rather then ‘other-worldly’ is centered on and thus abolishes the opposition between spirit and matter, transcendence and immanence” (1993, 17). My approach to this topic is emphasis of the link of ecofeminism with spirituality and sexuality. Although they are opposed to each other in monotheistic religions, I expect them to be crucial elements of an ecofeminist worldview, since both environmental and feminist consciousnesses oblige on alternative to dominant power-based relationships, and therefore imply appropriated values and lifestyles different from dominant ones, with spirituality and sexuality as inextricable domains in every individual’s life and identity. Within itself, ecofeminism is not a monolithic movement, and there are some differences in individual approaches to it, but in my thesis I will focus on the existing ideology in Damanhur as a consensual ideology of a group of people (around 800 women, men and children). The initial aim of this thesis is to present how ecofeminist practice is acted out in everyday life. My thesis will have a theoretical and a practical part. Since there are many complex phenomena intertwining in the ecofeminist movement, the theoretical part will clarify where and why are their approximate boundaries and where they overlapp. I will first elaborate concepts of ecofeminism, spirituality and sexuality, and then show how they are overlapping. I will argue that, in some sense, it is not possible to even imagine one without the other. Theoretical framework which I will be using is the literature which connects feminist and environmental ideology, then feminism and sexuality, and feminism and spirituality. Secondly, in the practical part, I will conduct fieldwork research as participant observation in the Federation of Damanhur, an ecofeminist community in the north of Italy, and make semi open-structured interviews with the representatives/ spokespersons of the community. Since it founding, members of Damanhur have dedicated themselves to creating an eco-compatible life model, since it is their belief that our planet is a living being which needs to be respected and maintained. Specific research questions and, in the same time, questions which I will be asking in the interviews are: are there any discrepancies between their ideology and everyday practice? If so, what is the member’s method of dealing with them? Do they ignore it or rationalize them? Were there certain changes recently in ideology to better accommodate everyday practice? Is there any particular type of problem concerning ecofeminist practice? Is there something that has been left unaccomplished concerning complete implementation of ecofeminist worldview? What aspects of this lifestyle are only possible in this community, and what can be implemented outside it? Is the hierarchy in the community based on sex /gender? Since monogamy is not obligated and it is put on individual’s choice with how many people (both sexes/ genders included!) and on how long period will be in provisional marriages, does that include separation of emotions and sexuality? If not, what is accepted way of dealing with jealousy? Is the participation in certain spiritual rituals obligated for all members, meaning that there is one uniform religiosity? These questions shed light on my overall topic in the sense that they are pointing out with what practical and conceptual difficulties one must cope in order to practically live everyday ecofeminism and its indications for spiritual and sexual life. Finally, since I will be observing how members of a certain community incorporate many alternative values in their worldview and their daily life, I expect to find some discrepancies in consistently maintaining ecofeminist ideology. Since majority of Damanhurians are raised outside this community, I expect to find discrepancy between member’s personal ambitions and community’s ideology. Additionally, there is not any analysis dealing with application those phenomena and their interconnectivity in everyday life. So, actually, I am addressing a topic no one else has researched, which is also one of the limitations since I can not compare my findings with the others. Another limitation concerning my theses is the timeframe, which does not allow a deep and thorough analysis which this topic definitely deserves. If I find that my analyzed model is efficient, the importance of undertaking this project is huge from the point of view of sustainable development, a crucial condition for future society. PRELIMINARY BIBLIOGRAPHY: ∙ Official web-site of the Federation of Damanhur. http://www.damanhur.info/. Last accessed on 21 January 2006. ∙ Robinson, B.A. “The Federation of Damanhur, a Spiritual Community in N. Italy”http://www.religioustolerance.org/damanhur.htm Last accessed on 21 January 2006. ∙ Basu, Kajal. “Time Travelers”. Life Positive, July 1996. Last accessed on 21 January 2006. http://www.lifepositive.com/mind/evolution/time-travel/damanhur.asp Adams, Carol J., ed. Ecofeminism and the sacred. New York: Continuum, 1993 Behar, Ruth and Deborah A. Gordon, eds. Women writing culture. Berkeley: University of California Press, c1995 Bell, Diane, Pat Caplan, and Wazir Jahan Karim, eds. Gendered fields: women, men, and ethnography. London : Routledge, 1993 Brandt, Barbara Whole life economics : revaluing daily life. Philadelphia, PA : New Society Publishers, c1995 Cunningham, Mark W. The plausibility of ecofeminism in the 21st century. Budapest: CEU, Budapest College, 2001(MA thesis) Christ, Carol P. and Judith Plaskow, eds. Womanspirit rising: a feminist reader in religion. San Francisco: Harper, 1992 Daly, Mary. Gyn/ecology: the metaethics of radical feminism. Boston: Beacon Press, 1990 di Leonardo, Micaela, ed. Gender at the crossroads of knowledge: feminist anthropology in the postmodern era. Berkeley: University of California Press, c1991 Estés, Clarissa Pinkola. Women who run with the wolves: myths and stories of the wild woman archetype. London : Rider, c1999 Gaard, Greta, ed. Ecofeminism: women, animals, nature. Philadelphia: Temple University Press, 1993 Jackson, Stevi and Sue Scott, eds. Feminism and sexuality: a reader. New York: Columbia University Press, c1996 Janson, Deborah. “Grassroots ecofeminism: activating Utopia” In Ecofeminist literary criticism: theory, interpretation, pedagogy, edited by Greta Gaard and Patrick D. Murphy. Urbana: University of Illinois Press, c1998 Mies, Maria and Vandana Shiva, eds. Ecofeminism. London: Zed Books, c1993 Starhawk. The spiral dance: a rebirth of the ancient religion of the Great Goddess. San Francisco: Harper, c1999 Strong, Jr, D.R. and others, ed. Ecological communities: conceptual issues and the evidence. Princeton, N.J.: Princeton University Press, c1984 Sturgeon, Noël. Ecofeminist natures : race, gender, feminist theory, and political action. New York: Routledge, 1997 Turpin, Jennifer and Lois Ann Lorentzen (eds.). The gendered new world order: militarism, development, and the environment. New York: Routledge, 1996