Ecocriticism and Ecofeminism

The current article tries to probe into reader-response criticism, which "focuses on readers' responses to literary texts" (Tyson, 2006, p. 169). The paper alludes to John Maxwell Coetzee whose artistic works are being published globally and multilingually, and they have been read or interpreted in starkly different ways based on opposing perspectives that range from being African to European, local to global, black to white, and relevant to "beside the point" (Beckett as cited in Hayes, 2010, p. 46). Out of Coetzee's oeuvre, the researcher has selected his novel Disgrace, for it contains an indeterminate characterization of the White protagonist living in the big city or even surviving among the Black majority in the countryside of post-apartheid South Africa. Consequently, different readers would have different attitudes towards the same character. The analysis of the novel is further fortified by referring to acclaimed readerresponse theorists as Gerwel, Justman, Rosenblatt, Pike, Marais, and Hayes. The main conclusion drawn from the studied reader-response concepts, the critical and creative pens of Coetzee, the viewpoints of the novel critics, and their discussion by the current researcher is that the reading of the same text have different interpretations by different readers, and sometimes even by the same reader between two periods of time. However, this needs to be considered as an enrichment for the text and its levels of significance.

This article connects three elements of Theodor Adorno's critical theory and contemporary ecological feminism: the critique of a strict dualism between nature and human activity, the role of care in moral thinking, and considerations of "the animal" in ethical frameworks. First, the author unpacks Adorno's critical concept of "naturalhistory," Naturgeschichte, which gives philosophy a two-pronged task: to denaturalize history and to historicize nature. After complicating the dualism between nature and history and its consequences for ontology and our sense of "what things are," the author further suggests that the concept of natural-history critically modifies ethics and the terms concerning "what we ought to do." By examining the critiques of rationalist moral approaches in the work of Adorno, Carol Gilligan, and Deborah Slicer, the article argues for an ethics of care that resists both the false naturalization of contingent history and the denigration of the nonhuman.

This is a book about justice, but not as we know it.  Theorist, artist and fiction author Andreas Philippopoulos-Mihalopoulos argues that justice is always hydrojustice – that is, always defined in relation to water, the element that constitutes and unites all bodies, human and nonhuman. Hence justice is not an ideal state reached through merely human procedures (legal, political, economic, etc.) but also a planetary one, always conjoined with the element of water that both constitutes and transcends the boundaries of the human. In short, hydrojustice is the just confluence of all bodies, human and nonhuman.

For the first time, this book brings questions of justice into line with the current literature on water. Up to now, justice has been understood as an anthropocentric affair, with most existing theories accepting and reinforcing the division between human and nonhuman. This book builds on hydrofeminism, posthumanism, ecology, philosophy and the current Blue Turn in humanities and social sciences, and brings questions of justice to their core.

What the book proposes, however, is not simply an ecological concept of justice. Rather, through examples taken from current affairs, science and the art world, it attempts a radical recalibration of what justice is. The thesis of the book is that hydrojustice is already here, part of our planetary condition. But because it gets regularly buried under the debris of anthropocentrism, colonialism, extractivism and capitalist exploitation, it requires unearthing, in the double sense of revealing what has been hidden, and allowing earth to cede priority to the aquatic.

Despite the growing promotion of Ecocriticism in Urdu language and literature over the past few years, critical discourse has often limited its scope, mistakenly equating its environmental study with naturalism. This paper aims to broaden this discussion by examining contemporary Urdu poetry through the lens of ecocriticism. Without getting entangled in theoretical debates, it identifies and analyzes emerging trends within the poetry, specifically focusing on instances of eco-resistance and eco-feminism.

Written against an intensely social conscious background of 1930s America, Langston Hughes' record breaking play Mulatto: A Tragedy of the Deep South, has to its credit 373 performances on Broadway. The play deals with a theme much too familiar to the audiences – the stereotyped notion of prejudices based on racial discrimination. The play is also remarkable in the sense that it brings about a culmination of sorts in the Negro Drama as it provides the much needed impetus to, at least, bring about a change in the age – old African-American sensibility by making the whites admit that the blacks were indeed victims. In the play, Norwood, a stereotyped representative of the white people, typifies this view, but resists any change at any front in the then prevalent scenario. However, what is important is the effort on the part of Robert, the mulatto protagonist, who succeeds in challenging the Norwood kind of mentality and thereby making the latter accept many of the things that had ...

El presente artículo examina la configuración literaria del diluvio y la inundación en las novelas En attendant la montée des eaux (2010) de la guadalupeña Maryse Condé y Gongue (2012) del argentino Marcelo Cohen. En ambos textos el diluvio y la subida de las aguas determinan el desarrollo diegético de las obras, al tiempo que permiten a Condé y Cohen adoptar distintas estrategias narrativas en relación con la catástrofe. De este modo, se analizará desde una actitud comparatista los espacios insulares en los que Condé y Cohen localizan sus novelas, lo cual permitirá deslindar sus respectivas actitudes políticas y discursivas frente al fin. Asimismo, será de utilidad observar de qué forma los diluvios de En attendant la montée des eaux y Gongue se adecúan a la noción de "acontecimiento" propuesta fundamentalmente por Slavoj Žižek, a partir de la que podrá contemplarse cómo el desastre natural supone un cambio radical de la realidad en sí misma y desvela las incoherencias de los modelos sociales asumidos, así como fundamentales mutaciones antropológicas de nuestro tiempo, signado por la amenaza climática. En este sentido, se estudiará cómo los textos de Condé y Cohen entran en franca colisión con otros discursos heredados, tales como el discurso colonialista o el inane discurso literario resultante de las políticas lingüísticas panhispánicas. Contemplados esencialmente desde la tradición mito-literaria del diluvio, la antedicha reflexión acontecimental y la imaginación política insular propuesta por Marc Shell, los textos de Condé y Cohen representan en suma una significativa expresión de las tensiones sociopolíticas y las disímiles representaciones del desastre natural que, desde la segunda década del siglo XXI, se imbrican en todo discurso sobre el cambio climático.

Lobos marinos en la prensa decimonónica española. Noticias curiosas, relatos fabulosos, avistamientos, captura y explotación de focas MIGUEL RODRÍGUEZ GARCÍA Universidad Nacional de Educación a Distancia Resumen Este artículo explora la representación de los lobos marinos en la literatura periodística española del siglo XIX. Nuestra indagación, enmarcada en el ámbito de lo que el autor denomina 'estudios de animales acuáticos', pretende arrojar luz sobre la relación del ser humano con estas criaturas en la historia de España. Será puesto de relieve, por tanto, el carácter de nuestros encuentros a través de numerosas noticias de avistamientos en las costas; se revelará también el destino de las focas domesticadas, obligadas a actuar en espectáculos vergonzosos; glosaremos narraciones y leyendas urbanas de pinnípedos monstruosos; y, finalmente, identificaremos indicios de una mayor preocupación por la crisis oceánica hacia el término de la centuria.

Michael K. adopts a minimalist program of living off the earth as being part of a biotic system and the vegetative world, coding the organic relationship in terms of mother-sibling is played out as a matrixial onto-topology that countervails the self-other politics. It owes its theoretical framework to Bracha L. Ettinger's  "Matrixial Subjectivity, Aesthetics and Ethics" (2020). Ettinger challenges the idea of borders, and the idea of breaking way from borders in her psychoanalytic model of feminist aesthetics and politics. Ettinger introduces matrix as a psychic state of proto-subjectivity with Mother, or better m/Other, as the ontic condition of interconnectedness together with difference, so that across a matrix of trans-connectivity in both pre-natality and post-natality becomes feasible.

This study investigates the workplace challenges faced by women agricultural labourers in Dataur village of Rohtak district, Haryana. Using a combination of quantitative and qualitative methods, the research highlights the harsh realities of women working in agriculture, including frequent injuries (34.5%), lack of drinking water (17.5%), exposure to insect bites (15.5%) and pesticides (14%), and equipment issues (13%). Nearly 19.5% reported facing harassment at work, indicating unsafe and insecure environments. Furthermore, 75% of respondents stated that basic workplace facilities were unavailable, while only 18% were aware of government welfare schemes aimed at labour welfare and empowerment. These findings reveal a significant gap in infrastructure, awareness, and policy implementation. The study concludes that women agricultural workers in Dataur remain vulnerable due to poor workplace conditions and limited access to support systems. It recommends targeted policy measures, improved awareness, and infrastructure development to ensure dignity, safety, and equality for women in agriculture.

At first glance, present literary theory (poststructuralism) and ecology seem to be going in opposite directions. Roland Barthes, for example, used the words "to naturalize" to describe the falsification of historically motivated conventional truth. For Barthes, culture is always a semiological system. Forget nature. Ecology, on the other hand advocates a return to nature. The looming catastrophe that awaits us is due to anthropocentrism. Our relation to nature is bogus; we must get back to a more genuine relationship with nature by paying attention to nature's requirements. Each position opposed in their use of nature seeks emancipation from the bondage of a misperception. However, it does not take long for a postmodern literary theorist to feel comfortable in the "natural" abode of the ecologist. Both seek emancipation from an inadequate cultural habitation inherited from the past. Both agree that a naive "objectivity" or absolute is not available. But the literary theorist has to solve the problem of proliferating points of view and trivialization of standpoints. Ecology has to solve the essentializing of the new holistic paradigm as promoted by the deep ecologists. Using the lessons learned from feminist literary theory -a progress from essentialism (C. Spretnak and C. Wolf) to deconstruction (J. Butler) to dialogism (L. Alcoff and T. Lauretis) -ecology can also embrace dialogism as illustrated by William Cronon, Michael Pollan, and Carolyn Merchant. That ecology could also replace worn out patriarchal religions is a needed and hoped for prospect though still only speculation. F. Capra's The Web of Life (1996) embodies that prospect in an appealing non-idolatrous way.

The figure of Sita, most famously known as the central female character from the ancient Indian epic the Ramayana, has historically been regarded as the epitome of feminine virtue, purity, and sacrifice. She has long been a part of the mental framework of every Indian girl, who is taught the duties of womanhood through her character. The influence of Sita is so powerful that women succumb to societal pressures, feeling they must emulate her, even when they should resist. The patriarchal narrative has imposed a singular, submissive image of Sita that glorifies woman’s subjugation. In contrast, modern writers have reimagined Sita as a symbol deeply connected to nature embodying vibrant energy of nature. This reinterpretation integrates the ecofeminist idea that women and nature are interlinked forces of nurture and power. Thus, contemporary portrayals challenge the traditional, limiting image and bring out a new Sita who is both nature’s daughter and an agent of her own destiny. This research paper explores the poem "Sita" from an ecofeminist perspective, focusing on the new dimensions of her character erstwhile ignored by the writers. It draws on critical interpretations, notably by Nandini Sahu and Toru Dutt, to reveal Sita’s connection to her inner feminine and healing aspect of nature.

El propósito del presente artículo es poner de relieve la filosofía ecofeminista en el contexto actual de crisis sanitaria y ecológica. Desde la hipótesis de que cada vez es más evidente la necesidad de un cambio de paradigma epistemológico para afrontar la cuestión del calentamiento global y, con ello, reducir las posibilidades de nuevos brotes pandémicos, se pretende argumentar por qué debería darse ese nuevo paradigma, bajo qué condiciones, cómo ha de ser esa transición y, sobre todo, qué tiene que ofrecer el ecofeminismo en esa transformación social. El ecofeminismo se presenta como una filosofía que busca eliminar de la episteme humana las estructuras de dominio y explotación dada entre los propios seres humanos (androcentrismo) y entre el ser humano y la naturaleza (antropocentrismo). Estas estructuras de pensamiento están fomentadas y naturalizadas por sistemas culturales como el patriarcado y, desde un punto de vista mercantil y más reciente, el capitalismo. Este sistema dual vertebra las sociedades actuales cada vez más globalizadas. Se está demostrando que esta manera de ver el mundo amenaza seriamente la vida en este planeta. La humanidad tiene la llave para minimizar las consecuencias de esta grave crisis ecológica sin punto de retorno. Así pues, este artículo defiende la idea de que cambiar de rumbo es algo imperativo y que el ecofeminismo nos proporciona las herramientas oportunas de respeto al otro, igualdad y sostenibilidad para que eso sea posible.

Resumen El objetivo del presente artículo es vincular la narrativa de Concha Alós con las propuestas teóricas de la ecocrítica y el ecofeminismo cuya perspectiva filosófica ha nutrido el campo de la ecocrítica, ya que la pretensión ecofeminista es deconstruir los discursos de dominación afincados culturalmente como el androcentrismo y el antropocentrismo en las sociedades cada vez más globalizadas. Los textos seleccionados permiten visualizar la posición intermedia de la escritora en un contexto histórico ambiguo donde imperaba la preocupación social tanto ecológica como de género, pero las disciplinas de la ecocrítica y el ecofeminismo se encontraban en un estado embrionario. Concha Alós imprime en sus narraciones una concienciación ecologista y una reivindicación feminista que se aproxima a estas perspectivas de análisis de manera anticipada. El nombre de Concha Alós todavía no figura en el espacio de la ecocrítica o el ecofeminismo. Sirva este artículo para salvar tales distancias.

It was a great pleasure to act as discussant to the key-note address of Stacy Alaimo at conference Gendering Climate and Sustainability in Copenhagen, March 2009. Alaimo's feminist materialist and eco-critical stance resonates a lot with my own take on the debate on sustainability and eco-critical feminism. I agree very much with Alaimo that a radical rethinking of epistemologies and ethics is urgently needed, and that the issue of climate change makes it even more important to push for new approaches. I also think that feminist epistemologies and reflections on ethics can make important contributions to the general discussion. I shall comment on two issues: 1) Alaimo's notion of trans-corporeality and its epistemological implications, and 2) the question of intersectionalities between feminism and environmentalism.

Det store blå Norden 1 SØREN FRANK DET STORE BLÅ NORDEN Oceanisk fortid og fremtid Ved Det Letterstedtske Selskabs danske årsmøde i København april 2024 holdt Søren Frank et foredrag om havet i litteraturen. Kort tid efter tiltrådte Søren Frank som professor i litteratur ved Københavns Universitet. Nedenstående artikel er en koncentreret gengivelse af såvel hans foredrag som tiltraedelsesforelaesning om "den blå litteratur" i fortid og nutid og hvilke muligheder, den åbner for i en global klimakrise. Her spillet havet, humanismen og posthumanismen en afgørende rolle i navigeringen gennem ny geologisk epoke. Denne artikel er båret af to primaere argumenter. For det første gør Nordens udpraegede blå geografi regionen til et paradigmatisk eksperimentarium i at leve vådt. For det andet udgør den nordiske litteraturhistorie fra sagaerne til i dag en uvurderlig skatkiste af viden om at leve med havet, og ved at dykke ned i denne skatkiste af blå litteratur kan vi bedre forberede os på en fremtid praeget af et vildere og vådere vejrlig som følge af menneskeskabte klimaforandringer. I december 2023 bragte Weekendavisen et stort interview med en optimistisk dansk statsminister med titlen "Vi kan overkomme det hele", hvori Mette Frederiksen udtalte følgende: "Det er ikke nok at sige, man holder med Ukraine. Man skal vaere det land, der går forrest. Det er ikke nok at vaere bekymret for klimaforandringer. Man skal levere de teknologiske løsninger, der skal til. Det er ikke nok at tale om, at det globale syd er vigtigt. Man skal rejse dertil og indgå nye alliancer". 1 Det er en prisvaerdig statslederstrategi at udtrykke håb og optimisme i nødsituationer. Det er imidlertid bekymrende, at Danmarks statsminister betragter teknologiske løsninger som det eneste svar på klimaforandringerne. Det er ligeledes bekymrende, at Frederiksen mener, at klimaforandringer er noget, der overhovedet kan løses. Vi har selvsagt brug for teknologiske opfindelser i bestraebelserne på at nedbringe vores CO 2 -udledninger. Humanistiske forskere pointerer ofte, at det også er afgørende, at vi aendrer vores mindset, hvilket typisk er synonymt med adfaerdsaendring. At tildele løsningsmonopol til teknologiske opfindelser bidrager kun til ideen om antropocentrisk bemestring af planeten funderet i ingeniørvidenskab og måleresultater. Som historikerne og filosofferne 1 Christian Bennike: "»Vi kan overkomme det hele«". Weekendavisen, 22. december 2023.

In Nigeria's Niger Delta, where oil drilling has caused significant harm to the environment and communities, Helon Habila's 2010 novel Oil on Water stands out as an important response. This study looks closely at the book through the lens of ecolinguistics, specifically using Arran Stibbe's (2015) ideas of salience (what is highlighted) and erasure (what is hidden). The goal is to understand how Habila's writing highlights the severe environmental damage happening in the Niger Delta, alongside the suffering of people affected by oil extraction. The analysis focuses on Habila's use of vivid imagery, powerful metaphors, and broken narrative styles to illustrate the impact of this exploitation and the silences created by companies and government. By examining ten excerpts, this paper demonstrates how the novel expresses the hidden realities of those harmed by oil extraction, turning overlooked victims into vital parts of the urgent ecological story. Ultimately, this research positions Oil on Water as a significant voice against harmful practices and supports the idea that literature can challenge damaging ideologies, striving for justice and sustainability.

The immense weight of a colonial past has forged a sturdy oeuvre of historical fiction and autobiographies in the manner of Amitav Ghosh’s 'Ibis Trilogy' and Nirad C. Chaudhury’s 'The Autobiography of an Unknown Indian'. Yet the tribal involvement in colonial history has been largely ignored, especially the French and British missionary efforts in introducing Christianity in the Northeast and ‘civilising’ the tribal community. Mamang Dai introduces a fresh perspective on the same through her masterful use of metanarrative, where she narrates the historical accounts of key figures of the Adi and Mishmee tribes of Arunachal Pradesh as recorded in the nineteenth-century government accounts of the British Raj. However, significant aspects of their story remain missing– motifs, intent, and major principles of the tribal culture and its subsequent war with the ‘miglun’ (white folk) that do not serve the purpose of the ruling power have been arbitrarily erased. Dai emotively fills in the gaps with ‘feminine storytelling’, a concept devised in this paper to fruitfully portray the narrative style of The Black Hill and how it uses its women and ecology (that is often considered feminine) in rendering a synthetic but not wholly artificial tribal history that is deeply rooted in identity mutation and sudden social changes. Even though the onset of the novel portrays Kajinsha, a leader of the Mishmee tribe, to be the protagonist, the real voice(s) hide behind the dominant masculine figures in The Black Hill. Gimur, the novel's central female character, helps bring the story to a full circle as her life runs parallel to the seasonal, ecological cycles of the Northeast terrain. Strangely, her life mimics the missionary efforts of the Missions Étrangères de Paris and Father Krick in infiltrating the Northeast and subsequently, Tibet – showing how outside interference disturbs and mutates tribal identities and political structures in the area. In the free-flowing tribal life, language plays an important role, and writers from the Northeast, especially Dai, know its significance, thus deforming the English language with relative ease to showcase the intonations of tribal dialects. (Phukan, 2013) This paper, then, uses an eccentric mix of ecocriticism, meta-narrativity, and feminine écriture to highlight Mamang Dai’s method of representing Northeast resistance without disregarding the greater impact of nature and femininity in tribal culture.

Ecomedia: Key Issues is a comprehensive textbook introducing the burgeoning field of ecomedia studies to provide an overview of the interface between environmental issues and the media globally. Linking the world of media production, distribution, and consumption to environmental understandings, the book addresses ecological meanings encoded in media texts, the environmental impacts of media production, and the relationships between media and cultural perceptions of the environment.

This paper explores the significant role of historical fiction as a form of cultural intervention, emphasizing its power to influence and reshape contemporary identities, collective memory, and societal values. Historical fiction, by creatively blending fact and imagination, offers readers an accessible and critical engagement with the past. This genre reconstructs historical events and challenges dominant historiographies and invites reinterpretation of marginalized voices and suppressed narratives. The study highlights how historical fiction functions beyond mere entertainment or escapism. It serves as a dynamic medium through which authors intervene in cultural discourse, questioning and deconstructing established historical accounts to expose complexities, contradictions, and silences in history. Through this process, historical fiction contributes to the shaping of collective memory, enabling societies to revisit and renegotiate their understanding of identity, heritage, and values. Furthermore, the paper underscores the pedagogical and sociopolitical implications of historical fiction, demonstrating how it fosters empathy, critical reflection, and social awareness among readers. Ultimately, historical fiction emerges as a powerful cultural tool that bridges the past and present, influencing the construction of cultural landscapes and supporting ongoing dialogues about identity, justice, and historical truth.

El crítico peruano Ricardo González Vigil, en la presentación de la novela de Róger Rumrrill (Iquitos, 1938) Las estirpes amazónicas (2020), señala cómo esta abre un nuevo camino en el análisis de la literatura amazónica peruana, a través de la exploración de la que él llama la «utopía amazónica», retomando y actualizando el concepto de «utopía andina» popularizado principalmente por los estudios de Alberto Flores Galindo y Manuel Burga. En efecto, tanto en la obra mencionada como en el primer capítulo de la saga de La virgen del Samiria (2012), Róger Rumrrill explora la realidad amazónica a lo largo del último siglo y medio de historia económica y social, proponiendo una ruta hacia el cambio, una suerte de camino mesiánico hacia la Tierra sin mal de la mitología tupí-guaraní. En este trabajo, además de profundizar en el análisis de esta vertiente, se tratará de señalar su detonante y visión especular: la progresiva depredación y la destrucción de los recursos naturales y de las sociedades amazónicas, en el ámbito del proceso que ha llevado a la transformación global y acelerada del sistema terrestre, lo que en distintos ámbitos disciplinarios se define como «Antropoceno» o —según, algunas visiones críticas de este concepto— «Capitaloceno». Se propondrá una lectura ecocrítica de las dos obras del autor, ahondando la reflexión sobre tres ejes fundamentales: el proceso de progresiva destrucción medioambiental y los conflictos ontológicos; el tema del ecofeminismo; y, finalmente, la crítica al modelo capitalista y la construcción de una alternativa al desarrollo

Transverse Travelogues : History as an Experience in the Writings of Amitav Ghosh The term 'Travelogue' which means talk on travel, is a hybrid word coined by U.S. traveler Burton Holmes in 1903 a combination of travel +logue. Traveling is a tool to know the world. Since ancient times when the means of transportation were few, people have been exploring the world for one or other purpose. Travel is a tool to know 'the self' also. The term self here implies two meanings 1) individual self and 2) self as an individual as a representative of a particular community that dwells in a particular place. It has been already discussed so many times that 'the self' is defined by the juxtaposition of 'others'. Thus, when a person visits another place his/her own identity is brought in a contrast with the identity, locale etc. of the unknown which becomes known through the travel. James Clifford has described travel writing as " a figure for different modes of dwelling and displacement, for trajectories and identities, for storytelling and theorizing in a postcolonial world of global contacts….travel is a range of practices for situating the self in a space or spaces grown too large, a form both of exploration and discipline". 1 With a shift of paradigms that evinced during twentieth century , travel writing is no longer just confined to the documentation of one's visit to a new place; it is now exploration of the mental, cultural and historical space of the place that is being visited. Thus , travel or travelogue is not confined to physical movement only and sheer physical movement does not qualify to be called a travelogue in our times. According to Islam, nomadic travel deserves the name of travel in an ethical sense as dwelling and traveling merge into one another.It also deals with " encounters with otherness that fracture both a boundary and an apparatus of representation." 2.Travelogue is a movement that acquires knowledge of 'others' and 'Self".The boundaries of various fields of knowledge including history and anthropology have expanded and have travel writing has also made a remarkable contribution in this expansion.

Avec Renaud Meltz (CNRS). Entre 1962 et 1966, pendant la période de choix de la Polynésie puis de construction du Centre d’expérimentation du Pacifique (CEP), les élus polynésiens font face à un dilemme : accepter la construction des sites d’essais ou s’y opposer tout en prenant le risque de devoir renoncer à ses retombées économiques. Leur opposition demeure inconséquente, compte tenu de leurs prérogatives limitées en contexte de reprise en main de l’Outre-mer par le pouvoir gaullien et d’un retour en arrière institutionnel depuis 1958. Les positionnements des élus, qu’ils soient loyalistes ou de tendance autonomiste, évoluent généralement de l’opposition à une résignation voire une adhésion au projet modernisateur qui accompagne le CEP, en dépit de sa dimension impérialiste.

La crisis ecológica es el problema más grave que tenemos, pero nos autoengañamos sobre sus causas. Afirmamos que nuestra función es dominar la naturaleza y que el calentamiento global que estamos provocando es un mero error técnico, que pronto resolveremos con ingeniería. Sin embargo, la causa de la crisis ecológica es un problema de convivencia.

Este planeta está habitado por innumerables especies de animales, plantas, hongos y microorganismos, que se entrelazan de múltiples maneras conformando una biosfera rebosante de fertilidad, diversidad y maravillas. Es la forma de vivir de cada especie lo que permite que las demás también puedan vivir; es el trabajo conjunto, complementario y coordinado de todas ellas lo que sostiene la vida. En vez de integrarnos en esta comunidad y disfrutar de ella, nos hemos obsesionado con someterla y explotarla. Pero si no aprendemos a convivir con las demás especies, no habrá manera de frenar el caos climático y el exterminio de biodiversidad que ya se están acelerando, ni tampoco encontraremos formas de vida saludables, alegres e ilusionantes. Aprender a convivir implica el decrecimiento de la actividad humana para que las demás especies se recuperen, pues es la vida salvaje quien sabe regenerar los ecosistemas degradados, curar la biosfera y regalarnos también a nosotros vidas que merezca la pena vivir.

Necesitamos un cambio radical de paradigma, y la filosofía puede ayudarnos a salir del antropocentrismo y articular una cosmovisión ecologista, ecofeminista y animalista. Es también la filosofía quien puede acompañarnos en el que debería ser nuestro proyecto de futuro: decrecimiento, veganismo y rewilding.

This article examines Alastair Reynolds’s Revelation Space (2000) as a critical intervention in science fiction’s exploration of posthumanism, ethical governance, and the sustainability of space colonization. While much Anglo-American science fiction envisions colonization as the inevitable extension of human progress, Reynolds dramatizes its fragility and its costs, exposing the ecological, social, and existential limits of expansion. Through characters that undergo cybernetic augmentation, genetic modification, and pantropic adaptation, the novel illustrates how technological advances blur the boundaries of human identity and destabilize political and ethical frameworks. The Conjoiners, Demarchists, and the machine-like Inhibitors highlight tensions between survival, autonomy, and technological excess, suggesting that progress does not guarantee transcendence but may instead accelerate vulnerability. By situating Reynolds’s narrative within broader debates in science fiction, this article contrasts his work with Kim Stanley Robinson’s optimistic terraforming in the Mars Trilogy and gestures toward Amitav Ghosh’s The Calcutta Chromosome to highlight global perspectives that question the universality of Western scientific rationality. Posthumanism, as theorized by critics such as Pramod K. Nayar, Donna Haraway, and Rosi Braidotti, frames the analysis, illuminating the ethical dilemmas of living in technologically saturated societies. Ultimately, Revelation Space resists the myth of space as humanity’s destiny, suggesting that the future depends not on conquest of the stars but on acknowledging the ethical, ecological, and existential boundaries of technological progress.

This study examines the intricate nexus encompassing climate change, gender parity and the specific involvements of Indigenous women within the sphere of worldwide environmental advocacy. Embracing an intersectional analytical framework, this study focuses on the nuanced vulnerabilities and distinctive contribution of Indigenous women amidst environmental adversities. It portrays the multifaceted interconnections between sociocultural determinants, gender dynamics and environmental exigencies, thereby elucidating the nuanced impacts on Indigenous women. Within this paradigm, this study seeks to elucidate the perspectives that bridge the divergence between climate mitigation efforts and gender inclusivity. It evaluates the frameworks and policies endeavouring to discern areas where environmental endeavours can exhibit greater inclusivity and responsiveness to the requisites of Indigenous women. With a multidisciplinary methodology, amalgamating environmental science, social justice and gender studies, the study aims to provide a comprehensive comprehension of the intricate relationships that exist between these areas. This study contributes to the discourse on sustainable development by propounding inclusive strategies that afford agency to Indigenous women as pivotal stakeholders in the global environmental landscape. This study endeavours to facilitate the formulation of more efficacious, equitable and enduring resolutions to address the exigencies posed by climate change.

“Robert Graves and the Goddess”

Among “my authorities, my authors” (as Norman O. Brown, once put it, speaking of first influences in the life of his own work), Graves was the one with whom my immersion in the Goddess-theme began, back in 2003.

This item appeared as Chapter 4 of “The Modern Debacle” which formed Part One of  my large book “On Nature and the Goddess in Romantic and post-Romantic Literature”.

The reader will find more on Robert Graves in "Myth, Depravity, Impasse" which formed Part Two of  “On Nature and the Goddess in Romantic and post-Romantic Literature”.

The article examines gender and ecology in Kaine Agary's Yellow-Yellow (2006) through cultural ecofeminism. The novel explores how environmental degradation and patriarchal oppression affect women in the Niger Delta. The novel shows how nature and systemic exploitation and marginalisation influence women's identities, livelihoods, and personal problems through Zilayefa, Binaebi, Sisi, and Lolo. This study uses ecofeminist theories from Vandana Shiva, Françoise d'Eaubonne, and Rosemary Ruether to show that Agary's narrative criticises industrialisation and oil extraction, which pollute the land and disempower rural women. Binaebi's agricultural loss due to an oil spill illustrates the socio-ecological violence women experience, which ignores their effort and knowledge. Zilayefa's relocation to the city shows how women are exploited and sexually abused in filthy, male-dominated cities. The study uses a cultural ecofeminist paradigm to examine how characters respond to ecological and social trauma with resilience, resistance, and self-realization. The story shows how women's relationships with land, identity, and each other can fight environmental and patriarchal injustice. Agary's depiction of intergenerational wisdom, ecological decline, and gendered pain emphasises the necessity for inclusive environmental policy and gender-conscious sustainability. Yellow-Yellow is a personal and political narrative and a critical reflection on the Global South's environmental and gender concerns. Ecofeminism's intersectional justice that empowers women as agents of change in ecological and social transformation is supported in the novel.

This research conducts a Postcolonial Ecocritical analysis of Mohsin Hamid's renowned novel Moth Smoke (2000), focusing on the themes of environmental crisis and social inequalities portrayed throughout the narrative. The novel presents Lahore as an Urban postcolonial city, struggling not only with pollution and catastrophic climate change, but also with social injustice due to class disparities prevalent in the society. This study analyzes Hamid's distinguished novel by employing the theory of Postcolonial Ecocriticism, a concept introduced in the text Postcolonial Ecocriticism: Literature, Animals, Environment (2009) by Graham Huggan and Helen Tiffin. The Qualitative research approach, particularly close reading method, has been used to conduct this research, focusing on the sections of the novel that illustrate the themes of environmental decline, postcolonial elements and social inequality. The aim of this research is to scrutinize the connection between colonial histories and contemporary ecological crises that are being faced by postcolonial countries. The study reveals that the environmental degradation of the Postcolonial world cannot be separated from colonial legacies, capitalism and class disparities prevalent in postcolonial countries. By conducting an interdisciplinary postcolonial Ecocritical analysis of Moth Smoke (2000) novel, this study contributes to the contemporary debates on capitalism, Ecological degradation, corruption and postcolonial studies.

Es importante hacer una revisión a la literatura de los nuevos movimientos sociales (MS) y su relación con las prácticas de protesta, así tratar de identificar los cambios operativos en las luchas reivindicativas. En este caso, el denominado ecofeminismo que viene a ser parte de la llamada ola del feminismo radical que irrumpe alrededor de los años 70. Varios autores coinciden con la importancia que este término da a las luchas sociales por ser de carácter local (Cavana, Puleo y Segura, 2004) al ser pacífica y espiritual.

The paper is aiming to understand ecofeminism in an Indian context with special emphasis on year 2019-2020 Padma Awardees. It is an attempt to discover elements of ecofeminism with reference to one of the highest civilian award of India-Padma Awards.

Bangladeshi young novelist Imran Khan's second Bangla-language novel Besati O Basati (Business and Habitat) has brought to the forefront the ongoing massive environmental degradation across Dhaka city and the adjacent urban sprawl. The ramifications and consequences of anthropogenic activities on the environment of the megacity underpin the narrative of the novel as unprecedented and uncontrolled growth and development, overpopulation, unchecked pollution, mismanagement of waste disposal, and destruction and illegal occupation of natural spaces impact the lives of the protagonists as well as the minor characters directly or indirectly on a daily basis. Through the lens of ecocriticism, this qualitative paper seeks to explore the interrelation between the characters and the environmental degradation happening around them. By textually analyzing the novel, it also endeavors to demonstrate how anthropocentrically-oriented capitalist desire to profit has turned Dhaka city and adjacent areas into ecocidal spaces where both human and nonhuman species suffer to varying degrees. This study is pertinent in the context of Bangladesh since it sheds light into environmental degradation and climate change issues focussing on Dhaka and beyond. In the process, it will enrich scholarship on Bangladeshi environmental fiction, and advocate justice for the environment, animals, and climate change/environmental victims.

Bangladeshi young novelist Imran Khan's second Bangla-language novel Besati O Basati (Business and Habitat) has brought to the forefront the ongoing massive environmental degradation across Dhaka city and the adjacent urban sprawl. The ramifications and consequences of anthropogenic activities on the environment of the megacity underpin the narrative of the novel as unprecedented and uncontrolled growth and development, overpopulation, unchecked pollution, mismanagement of waste disposal, and destruction and illegal occupation of natural spaces impact the lives of the protagonists as well as the minor characters directly or indirectly on a daily basis. Through the lens of ecocriticism, this qualitative paper seeks to explore the interrelation between the characters and the environmental degradation happening around them. By textually analyzing the novel, it also endeavors to demonstrate how anthropocentrically-oriented capitalist desire to profit has turned Dhaka city and adjacent areas into ecocidal spaces where both human and nonhuman species suffer to varying degrees. This study is pertinent in the context of Bangladesh since it sheds light into environmental degradation and climate change issues focussing on Dhaka and beyond. In the process, it will enrich scholarship on Bangladeshi environmental fiction, and advocate justice for the environment, animals, and climate change/environmental victims.

Bangladeshi young novelist Imran Khan's second Bangla-language novel Besati O Basati (Business and Habitat) has brought to the forefront the ongoing massive environmental degradation across Dhaka city and the adjacent urban sprawl. The ramifications and consequences of anthropogenic activities on the environment of the megacity underpin the narrative of the novel as unprecedented and uncontrolled growth and development, overpopulation, unchecked pollution, mismanagement of waste disposal, and destruction and illegal occupation of natural spaces impact the lives of the protagonists as well as the minor characters directly or indirectly on a daily basis. Through the lens of ecocriticism, this qualitative paper seeks to explore the interrelation between the characters and the environmental degradation happening around them. By textually analyzing the novel, it also endeavors to demonstrate how anthropocentrically-oriented capitalist desire to profit has turned Dhaka city and adjacent areas into ecocidal spaces where both human and nonhuman species suffer to varying degrees. This study is pertinent in the context of Bangladesh since it sheds light into environmental degradation and climate change issues focussing on Dhaka and beyond. In the process, it will enrich scholarship on Bangladeshi environmental fiction, and advocate justice for the environment, animals, and climate change/environmental victims.

Bangladeshi young novelist Imran Khan's second Bangla-language novel Besati O Basati (Business and Habitat) has brought to the forefront the ongoing massive environmental degradation across Dhaka city and the adjacent urban sprawl. The ramifications and consequences of anthropogenic activities on the environment of the megacity underpin the narrative of the novel as an unprecedented and uncontrolled growth and development, overpopulation, unchecked pollution, mismanagement of waste disposal, and destruction and illegal occupation of natural spaces impact the lives of the protagonists as well as the minor characters directly or indirectly on a daily basis. Through the lens of ecocriticism, this qualitative paper seeks to explore the interrelation between the characters and the environmental degradation happening around them from the lens of ecocriticism. By textually analyzing the novel, it also endeavors to demonstrate how anthropocentrically-oriented capitalist desire to profit has turned Dhaka city and adjacent areas into ecocidal spaces where both human and nonhuman species suffer to varying degrees. This study is pertinent in the context of Bangladesh since it sheds light into environmental degradation and climate change issues focussing on Dhaka and beyond. In the process, it will enrich scholarship on Bangladeshi environmental fiction, and advocate justice for the environment, animals, and climate change/environmental victims.

This paper examines how transhumanism, which advocates for the enhancement of human capacities through advanced technologies, alters and deepens our understanding of cultural identity, belonging, and maternal embodiment in Megan Hunter's The End We Start From. By reading the text by central terms of Rosi Braidotti, such as the "Nomadic Subject," and Stacie Alaimo, such as the "Transcorporeality" the study reveals that milk, amniotic memory, itself, rising waters establish a network of hydrological force that reconstructs agency: the protagonist is a giver that takes care, climate-refugee as well as an ecological (body) sensor. The broken syntax that painter Hunter employs helps to dissolve the distinction between the body and the world, indicating a maternal ethics of permeability rather than dominance. In the analysis, there are three major interventions: Postpartum Entanglement, where mothers' bodies are entwined with rivers, tidal disasters, and structural remains. Ecological Kinship in kinships involves mother, child, water, debris, and ruins. Nomadic Resilience, where Maternal Futurity is questioned, as an adaptive, non-linear survival, challenging the anthropocentric notion of refuge. By situating Hunter's story within the contexts of climate justice and reproductive labor discourses, this paper will demonstrate that The End We Start From develops a hydrofeminist politics relevant to the intersection of maternal affections and environmental health. The interdisciplinary nature of this inquiry provides significant contributions to environmental humanities and adaptation by showing how literary and filmic forms can express maternal climate ethics in its contribution to the development of ecofeminist posthumanism as a perspective through which human nonhuman inter-dependency can be found during the Anthropocene.

Getting a suitable spouse has been a crucial phase in everyone's life particularly in the case of women. Some women are not privileged to choose their life partner. Many regions of the world are patriarchal because of the possessive nature of men and several other reasons. Women had to accept the match that had come to them and there was no chance of selecting a spouse. Yet, some women were firm in mind, and they tried their best to choose their partner who would treat them as his equal. The researchers of this study have highlighted how women of yesteryears and the 21st century are in pursuit of marriage.

In this article, I analyze two media campaigns that have defended opposite positions about the amendments on alimony legislation in Turkey. The alimony debates reveal ongoing struggles not just to redefine the meanings of feminism and women’s rights in Turkey but also to redefine the role of the welfare state in alleviating poverty. One of the campaigns is run by leading feminists, and the other is run by profamily groups who claim that they are the victims of the existing alimony legislation. I focus on the intersections of gender and class and suggest that Turkey’s feminists might need new and subversive alliances in the current political moment characterized by the right-wing hegemony of the Justice and Development Party (Adalet ve Kalkınma Partisi, AKP). Reaching out to lower-class men and campaigning for gender equality by focusing not only on “women” as an identity category but also on poverty as a major source of oppression might enhance feminists’ chance to expand their base and push back on the conservative gender policies propagated by the AKP government.

Se parte de la hipótesis de que el fundamento de los derechos humanos
—esto es, la dignidad humana— se ha construido poniendo en el centro la racionalidad y la autonomía en tanto supuestas características distintivas de Ja especie humana, generando un modelo que excluye lo más que humano.
El articulo propone un giro hacia un fundamento de los derechos humanos que incorpore la vulnerabilidad, la ecodependencia y la relacionalidad. Esta propuesta busca superar esencialismos y proveer de las bases filosóficas para avanzar hacia una autonomía relacional. Desde esta perspectiva, se considera que las diferencias humanas no han de ser borradas, sino reformuladas en términos de responsabilidad, dejando atrás el paradigma de superioridad jerárquica.

The starting point hypothesis is that the foundation of human rights —namely, human dignity— has been constructed by centring rationality and autonomy as supposedly distinctive characteristics of the human species, thereby generating a model that excludes what is more-than-human. The article proposes a shift toward a foundation of human rights that incorporates vulnerability, ecodependence, and relationality. This proposal seeks to overcome essentialisms and provide the philosophical basis for advancing toward relational autonomy. From this perspective, it is held that human differences should not be erased, but rather reformulated in terms of responsibility, leaving behind the paradigm of hierarchical superiority.

La relación entre los movimientos feministas y la animalidad ha poblado cada vez con más fuerza el campo cultural latinoamericano durante las últimas décadas. Si históricamente las mujeres han sido vinculadas con lo animal de un modo negativo, las manifestaciones culturales más recientes están subvirtiendo esta analogía. Para la cultura patriarcal las mujeres comparten con los animales la vinculación con lo bajo, lo perverso, la amenaza, la indomesticación, la seducción y el pecado. Desde esta perspectiva, los lazos entre lo animal y lo femenino resultan claves para entender la construcción hegemónica del no-deber-ser de la mujer. Sin embargo, los feminismos de la cuarta ola han acudido a figuraciones de la animalidad femenina a fin de resignificar estos preceptos tradicionales. En este marco, nos centramos en aquellas propuestas que han explorado e interrogado los límites entre lo animal y lo humano desde una perspectiva de género. Los estudios animales tienen muchos puntos de conexión con los estudios feministas; el par jerárquico humano/animal ha sido tradicionalmente entendido como hombre/animal, en continuidad con los de hombre/mujer y cultura/naturaleza. En ese sentido, el carácter subalterno al que ha sido sometido el reino animal frente a la supuesta supremacía humana es análogo a aquel al que han sido sometidas las mujeres. En consecuencia, estas han sido históricamente asociadas a la naturaleza y particularmente al reino animal, de tal forma que han sido consideradas, por ende, "menos humanas". En este contexto, diversas autoras han utilizado este paradigma como materia de subversión y resignificación desde la literatura feminista. Son numerosas, por ejemplo, quienes han apostado por la creación de figuraciones de perras de todo tipo, instalando en este híbrido humanimal y en las metáforas de lo canino una potente senda de los feminismos contemporáneos que combaten los estatutos tradicionales de lo humano y las diversas jerarquías y binarismos del régimen patriarcal. Textos como El coloquio de las quiltras (2024) de Lina Meruane, Perras de reserva (2022) de Dahlia de la Cerda, La perra (2017) de Pilar Quintana, El cielo de la selva (2023) de Elaine Vilar Madruga, Perras (2019) de Zel Cabrera o Casi perra (2023) de Leila Sucari no han dejado de alimentar progresivamente este nicho cultural, bien sea desde la propuesta de nuevas formas de parentesco y relación humano-animal o bien desde la asunción de una subjetividad o corporalidad canina. Por tanto, teniendo en cuenta que la animalidad es uno de los elementos constitutivos más recurrentes y relevantes en la construcción hegemónica y patriarcal de la identidad femenina, proponemos ahondar en los feminismos caninos apelando a esa resemantización que están experimentando términos como perra, zorra o lagarta en las expresiones literarias recientes.

Panel 38. «AMA LA RITIRATEZZA, E I LUOGHI PRIVATI, E SOLITARI». GLI SPAZI DELLA MARGINALITÀ FEMMINILE NELLA LETTERATURA ITALIANA MODERNA E CONTEMPORANEA

Il giardino è spazio chiuso per eccellenza. La parola giardino, dall’antico francese gart o gardo significa terreno recintato, «cinto di muro, steccato o cancellata» (Treccani). Allo stesso tempo luogo reale e simbolico, il giardino è presente in tutte le società umane e, se uomini e donne vi ricoprono spesso, nel corso del tempo, gli stessi ruoli pratici, nella storia del giardino e nella storia della letteratura italiana in particolare, il ruolo femminile è stato a lungo trascurato. In Italia, dalla fine degli anni Novanta del XX secolo, Pia Pera, anticipatrice delle preoccupazioni ecologiste che solo successivamente assumeranno le proporzioni che oggi conosciamo, decide di lasciare Milano per ritirarsi nella campagna toscana e creare un giardino privato. Allo stesso tempo, questo luogo trasformerà la scrittura di Pera in un’indagine sulla natura umana e sulla relazione tra l’umano e il vivente. In questo intervento mi propongo di esaminare il giardino come luogo privato e ritirato nell’opera letteraria della scrittrice Pia Pera in particolare attraverso uno dei fili conduttori tracciati da questo panel, ovvero la dialettica tra interno ed esterno, sfera pubblica e privata, tra norma familiare e autodeterminazione, dominio e libertà. Attraverso l’analisi di alcune opere letterarie della scrittrice, vedremo come lo spazio chiuso e isolato del giardino abbia trasformato, attraverso l’osservazione e la pratica, la scrittura di Pera, diventando uno spazio di dialogo e apertura sul mondo. Nell’opera della scrittrice toscana la tradizionale divisione tra i giardini e le loro rappresentazioni si dissolve, poiché l'uno influenza la direzione dell'altro. Il giardino, e ancor di più l’orto, diventano elementi viventi dotati di una agency in grado di influire sul giardiniere, in questo caso sulla scrittrice-giardiniera, come Pera a volte si faceva chiamare.

The garden is the ultimate enclosed space. The word 'garden', derived from the Old French 'gart' or 'gardo', signifies enclosed land, 'surrounded by a wall, fence, or gate' (Treccani). A real and symbolic place, the garden is present in all human societies. Although men and women have often played similar practical roles, the role of women in the history of the garden, particularly in Italian literature, has long been overlooked. At the end of the 1990s in Italy, Pia Pera, a pioneer of environmentalism, which would only later take on the proportions we know today, left Milan to retire to the Tuscan countryside and create a private garden. This place would subsequently transform Pera's writing into an investigation of human nature and the relationship between humans and living beings. In this talk, I will examine the garden as a private, secluded space in Pia Pera's literary works, particularly focusing on one of the main themes explored by this panel: the interplay between the interior and exterior, the public and private spheres, family norms and self-determination, and domination and freedom. By analysing some of the writer's literary works, we will see how the enclosed and secluded space of the garden transformed Pera's writing through observation and practice, becoming a space for dialogue and openness. In the work of the Tuscan writer, the traditional distinction between gardens and their representations dissolves as they influence each other. The garden, and even more so the vegetable garden, becomes a living entity with the power to influence the gardener — the writer-gardener, as Pera sometimes called herself.

Carol Ann Duffy’s poem “The Dolphins” dramatizes the plight of marine life constrained within human-made enclosures. Written in the first-person plural, the poem grants dolphins a voice to articulate their alienation, captivity, and displacement from their ecological habitat. This paper examines “The Dolphins” through the dual theoretical lenses of anthropocene and eco-criticism, situating Duffy’s poetic voice as a form of ecological resistance against human domination and exploitation of non-human species. The aquarium here becomes a metaphorical and literal emblem of the anthropocene: a site where human intervention reshapes ecological existence into spectacle, consumption, and confinement. Drawing upon eco-critical thinkers such as Cheryll Glotfelty, Lawrence Buell, and Timothy Clark, as well as scholarship on animal studies and green poetics, the paper argues that Duffy’s dolphins function as submerged witnesses to the violence of the anthropocene. Through a close textual analysis of the poem, this essay demonstrates how Duffy’s dolphins resist erasure by articulating memory, loss, and ecological consciousness within their imprisoned waters, transforming poetic form into a site of resistance against ecological degradation.

Indian writing in English has now grown into a considerably rich tradition and now claims its own place in the world literatures in English. Among the more recent generations of Indian writers in English Shashi Deshpande has become a name to reckon with, not just because of her bold presentations of life experiences from a peculiar feminine perspective and her experimentation with themes and characters, but also because the stances she has taken, implicitly in her creative works and explicitly in her critical writings, about feminism, literature, writing in English and women's role in the society. A lot of work has been done and is underway in exploring her writings from a variety of perspectives. The present article is one such attempt to explore her novel The Binding Vine from an ecocritical perspective. In the first

Carol Ann Duffy's poem "The Dolphins" dramatizes the plight of marine life constrained within human-made enclosures. Written in the first-person plural, the poem grants dolphins a voice to articulate their alienation, captivity, and displacement from their ecological habitat. This paper examines "The Dolphins" through the dual theoretical lenses of anthropocene and eco-criticism, situating Duffy's poetic voice as a form of ecological resistance against human domination and exploitation of non-human species. The aquarium here becomes a metaphorical and literal emblem of the anthropocene: a site where human intervention reshapes ecological existence into spectacle, consumption, and confinement. Drawing upon eco-critical thinkers such as Cheryll Glotfelty, Lawrence Buell, and Timothy Clark, as well as scholarship on animal studies and green poetics, the paper argues that Duffy's dolphins function as submerged witnesses to the violence of the anthropocene. Through a close textual analysis of the poem, this essay demonstrates how Duffy's dolphins resist erasure by articulating memory, loss, and ecological consciousness within their imprisoned waters, transforming poetic form into a site of resistance against ecological degradation.

Resumen. La visión mecánica que se impuso durante la Modernidad pasó a concebir el cuerpo y, por extensión, el universo como si fuera una cosa inerte, explicable en términos de materia y movimiento. La mecanización científica del universo no tuvo como objetivo que la naturaleza siguiera su propio curso, sino que fuese controlada mediante razones suficientes como si se tratara de una maquinaria. Si bien el daño al medio ambiente es casi tan antiguo como la aparición del homo sapiens, en este artículo se develará que haber elevado esa dinámica a nivel de sabiduría filosófica comportó no solo un proceso de reificación, sino también de ecorreificación del cosmos, con un tipo particular de interpretación de la naturaleza, donde sus elementos pasaron a ser tasados como meros recursos para la explotación humana. Las crisis que desencadenan las dinámicas y procesos de ecorreificación no son posibles de ser realmente superadas aplicando las mismas nociones y concepciones del modelo patriarcal de violencia y dominación. De ahí la necesidad de superar sus postulados teóricos y prácticos que, en vez de proteger y cuidar la vida, la dañan y denigran. En este contexto, se presentará el sentido y significado filosófico del ethos femenino como una respuesta y una salida a la violencia que padecen las mujeres, pero también a la que sufren muchos hombres; la agresión ejercida en general contra la naturaleza, es decir, contra el resto de los seres vivos y la biosfera en su conjunto, incluyendo cosmovisiones y culturas no occidentales que resisten ante esta mentalidad Palabras clave: patriarcado, revolución científica, ethos femenino, hermenéutica ecorreificadora, Pachamama.

poetry that allows us more than a glimpse into his rich oeuvre of work resonating with a commitment to creating a language of spiritual and political urgency that walks with soft footsteps. If there was one word to describe Ali's poetic style and methodology it could well be 'palimpsestic'. The range of the poems in this collection is wide, poems that are reimaginings of Quranic and Islamicate myths and figures, translations of Faiz Ahmed Faiz, and prose-like poems mapping cities through an autobiographical lens, but in spite of the diversity of engagement they all work with a sense of a 'always already'. Myths operate as