On Intersectional Ecofeminism

Image by jean-pierre duretz from Pixabay

The ecofeminist interconnected (“web”) perspective is one of many interpretations of intersectionality (Kings). “Generally attributed to Kimberlé Crenshaw,” this tool challenges “a single-axis framework’ which cannot properly ‘capture the lived experiences of black women” as well as other diverse individuals whose realities have been frequently marginalized (Kings 63). Intersectionality, at a basic level, explores the various cultural identities (including, but not limited to, race, gender, sexuality, dis/ability, and class) of an individual and how those characteristics interact to either enhance or detract from one’s access to certain social privileges. Perceiving intersectionality as a “web of entanglement,” Kings suggests each web spoke represents an identity field (like gender) “while encircling spirals depict individual identities” (65). The alignment of spirals and spokes express the privilege or discrimination one experiences. As I imagine it, a person’s web may have more or less spirals depending on the level of privilege they experience in society due to that aspect of their identity. A part of this theory which I did not find to be as clear was what aspect of the web determined one’s identity. An example, does a person’s web (as related to a spider) have more spokes for privilege because they have more places to which they/spider could move on the web; conversely, is there less privilege in having more threads because the spider (diverse person) has to do more work to create threads (achieve social acceptance)?

Kings asserts, “Intersectionality has become a powerful tool when applied to ecofeminist analysis of the relationship between women and the environment, particularly in its ability to assist in furthering our understanding of how a person’s relationship with the environment (in the Global South or North) is not completely dependent on any one aspect of their lives, whether gender, race, class, sexuality or age but rather a combination of all of the above and more besides” (Kings 71). Considering intersectionality in humanity allows us to recognize complex diversity in nature. Carson’s Undersea, for example, describes the multitude of organisms which exist in the sea’s ecosystem. In a description assuming the feminine (caring and considerate, if passive) ideal of motherhood, Carson writes, “The sea is not a solicitous foster mother. The delicate eggs and fragile larvae are buffeted by storms raging across the open ocean and preyed upon by diminutive monsters, the hungry glass worms and comb jellies of the plankton” (64). Further, as intersecting identities can work simultaneously, benefitting people in one instance, yet posing a challenge in another (due to lasting social inequalities) so “the ocean is a place of paradoxes,” home to “the largest animal that ever lived” and “living things so small that your hands might scoop up as many of them as there are stars in the Milky Way” (Carson 64). To be clear, I do not invoke this comparison to suggest that inequality is natural; rather I believe the complexity of identity is inherently natural in an evolving world. Like the existence of contradictory organisms in the ocean, there can be aspects of people’s identities at odds. In my life, I identify as a white, genderqueer lesbian who is able-bodied, part of the working class (while receiving a college degree in Women’s studies), and in her mid-twenties. Many of my identity markers offer me privilege; and, in the current political climate my choice of major, sexuality, and complex gender identity are critiqued and regarded as “harmful” (by some) to a social group with which I still identify, in part (women).

Intersectional ecofeminism, recognizing the complexity of privilege and intersecting identities, as Kings states, “builds upon this foundation by further postulating that the ‘freedom’ of humanity is not only reliant on the freedom of nature and women but” for all people at points of intersection (71). Therefore, we must strive to achieve equality and opportunity for all people together, rather than gaining rights for one group, if we are to successfully overcome oppression and improve life. Intersectionality proves how human society is rather like an ecosystem. As Agarwal wrote, commercial forestry “is nature seen as individual parts rather than as an interconnected system of vegetation, soil, and water” and with continued exploitation, resources/nature are destroyed (144). Something similar can be said for human diversity, when difference is negatively emphasized, unique identities are devalued for the mythical norm (white, straight, male, etc.). Dorothy Allison draws on her experience as a poor, queer woman and expresses a similar sentiment. She writes of “the extent to which I feel myself denied: not only that I am queer in a world that hates queers, but that I was born poor into a world that despises the poor.” Devaluing diversity (in humanity and nature) ends up harming both people and Earth. The loss of biodiversity is harmful to the land, further species, and humanity. And when human systems devalue diversity, it has a negative effect on those in underrepresented communities. Williams’ work highlights this with regards to biodiversity; “it’s the fundamental loss of natural systems, free-flowing rivers, rock are pecked and painted into stone by the hands of the Ancient Ones a thousand years ago…” (6). And Allison expands upon it, writing, “we had been encouraged to destroy ourselves, made invisible because we did not fit the myths of the noble poor generated by the middle class.” These oppressions are similar; and something people (especially those with privilege) choose not to see. McIntosh writes, “since hierarchies in our society are interlocking, there was most likely a phenomenon of while privilege that was similarly denied and protected.” Ignorance about one’s privilege sustains the oppressive systems from which they benefit. According to Tatum, “in the areas where a person is a member of the dominant or advantaged social group, the category is usually not mentioned.” To overcome inequality, we must identify the aspects of our identity which provide privilege, and use the advantage it gives us to 1) lift the voices of those with less privilege; and 2) question the very systems which benefit us. As McIntosh writes, “it is an open question whether we will choose to use unearned advantage, and whether we will use any of our arbitrarily awarded power to try to reconstruct power systems on a broader base.” First, we must recognize the complex ways in which environmental and social issues interact and cause further harm (i.e., environmental racism); an example, Flint, Michigan: where lead contamination of the local water supply ended up harming a population whose majority was Black Americans (Al Jazeera, Wikipedia). From there, we need to use our privilege to advocate for change regarding social/environmental issues; whether that is in the form of political action/activism or charitable work. And, as Allison suggests, we must understand our own identities, and respect those of others to challenge the “myth that allows some to imagine that they build their lives on the ruin of others.” If we can recognize where privilege allows us to fall into this trap, we can begin adjusting our actions to support other diverse communities and nature.

Work Cited

Agarwal, Bina. “The Gender and Environment Debate.” Feminist Studies. Spring 1992. Web. jstor.org/stable/3178217. Accessed 25 March 2025.

Allison, Dorothy. “A Question of Class.” History is a Weapon, n.d. Online. historyisaweapon.com/defcon1/skinall.html. Accessed 25 March 2025.

Ferrara, E. “Rachel Carson – Undersea.” Visions for Sustainability, Volume 3, 2014, pp. 62-67; University of Massachusetts-Dartmouth, myCourses, WGS 307-7101: Ecofeminism: Philosophy & Practice – On-Line (2025 Spring CE1). Accessed 25 March 2025.

Kings, A.E. “Intersectionality and the Changing Face of Ecofeminism.” Ethics & the Environment, Volume 22, Number 1, Spring 2017, pp. 63-87 (Article); Indiana University Press; Project Muse, University of Massachusetts-Dartmouth.

muse-jhu-edu.libproxy.umassd.edu/article/660551. Accessed 25 March 2025.

McIntosh, Peggy. “White Privilege: Unpacking the Invisible Napsack.” Working Paper 189: “White Privilege and Male Privilege: A Personal Account of Coming To See Correspondences through Work in Women’s Studies,” PDF, 1988. results.org/wp-content/uploads/Chapter-The-Complexity-of-Identity.pdf. Accessed 25 March 2025.

Tatum, Beverly Daniel. “The Complexity of Identity: ‘Who Am I?’” Readings for Diversity and Social Justice: An Anthology on Racism, Sexism, Anti-Semitism, Heterosexism, Classism and Ableism; Results, PDF. Adams, M., Blumenfeld, W. J., Hackman, H. W., Zuniga, X., Peters, M. L. (Eds.), Fourth Edition (pp. 9-14). New York: Routledge, 2000. results.org/wp-content/uploads/Chapter-The-Complexity-of-Identity.pdf. Accessed 25 March 2025.

Williams, Terry Tempest. “Home Work.” Red: Passion and Patience in the Desert, kindle edition, Vintage, 2008. pp. 3-19. University of Massachusetts-Dartmouth, myCourses, WGS 307-7101: Ecofeminism: Philosophy & Practice – On-Line (2025 Spring CE1). Accessed 25 March 2025.

n.a. “What is Environmental Racism?” AJ+, Al Jazeera, YouTube. 29 January 2016. Web. youtube.com/watch?v=TrbeuJRPM0o&t=1s. Accessed 25 March 2025.

n.a. “Flint, Michigan.” Wikipedia. 8 March, 2025. Web. en.wikipedia.org/wiki/Flint,_Michigan#2020_census. Accessed 25 March 2025.