commit 931dfe3e286d91e7abf06dce9bd7962f683812ca
parent c5eabdd88028c75666b122f011f445c11d340270
Author: marloes <marloes@web>
Date: Thu May 11 13:10:55 +0200
empty web commit
Diffstat:1 file changed, 1 insertion(+), 2 deletions(-)
diff --git a/ecofeminist_server.mdwn b/ecofeminist_server.mdwn
@@ -4,8 +4,7 @@ There is no such thing as an ecofeminist server, at least there isn’t one iden
I am aware of the turbulent history of the term and the very diverse academic and activist practices associated with it. I’m inspired by Miriam Bahaffou and Julie Gorecki’s introduction to the New French Edition of *La Feminisme ou La Mort* by Francoise D’Eaubonne [^baha1]. They describe how, for them, there is a clear connection between the treatment of nature and that of women, the enslaved, disabled, and racialized. All are treated as terrain of experimentation or conquest. They point out the whiteness of ecofeminism’s history and show how colonization is painfully absent from the writings of Francoise d’Eaubonne, who coined the term in 1972. They dismiss the apolitical, ahistorical type of ecofeminism that reproduces white privilege as well as the equally privileged DIY lifestyles that require materials created under horrible conditions by workers on the other side of the world. Yet they see potential in d’Eaubonne’s call to link theory and practice and celebrate calls for “feminist system change not climate change” by women and gender minorities around the world.
->“In a damaged world, we feel urgently that reinvention cannot happen except through creating microsynergies, local alliances, and piecemeal collaborations.” --Bahaffou and
-Gorecki, 2022)[^baha]
+>“In a damaged world, we feel urgently that reinvention cannot happen except through creating microsynergies, local alliances, and piecemeal collaborations.” --Miriam Bahaffou and Julie Gorecki, 2022[^baha]
The practices described in this tiny dictionary are specific to their local context yet share the desire to connect the struggle against different oppressions and to transform this desire into ways of doing: something biologist and activist Max Liboiron calls axiology-in-praxis, in *Pollution is Colonialism* [^libo]. Liboiron describes the way CLEAR lab approaches anti-colonialism as land relations at the scale of protocol. It is impossible to confront land theft and ongoing colonial violence when you’re doing everyday research in a lab, but you can manifest your values in the way you do your daily work (ibid.).
