Minding Our Lives: Vandana Shiva and Postfeminist Ecology
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This paper attempts to position Shiva’s thought, not in the context of global ecofeminism but within a specifically Indian cultural matrix. It examines the mythopoeic ecological vision of the Vedas and the powerful generative connections established in the Vedas between Nature and the cosmic feminine principles of Prakriti and Shakti—a relationship articulated in the figure of the Devi, or the Great Goddess. Shiva evolved her ecofeminist theories in the context of recent technological excesses against biodiversity, and the connection that she establishes between nature and woman derives not from an essentialist Western paradigm that sees both as objects of consumption but from her cultural roots, through a composite image of Nature/Woman as a configuration of power. In thus redeeming the core of the ecofeminist argument, Shiva is able to deploy it productively, not just with respect to nature and women, but as an essential constituent of a developmental discourse as related to a developing society. It is in this sense that Shiva’s ecofeminist thought is postcolonial and postfeminist.
Abstract
This paper attempts to position Shiva’s thought, not in the context of global ecofeminism but within a specifically Indian cultural matrix. It examines the mythopoeic ecological vision of the Vedas and the powerful generative connections established in the Vedas between Nature and the cosmic feminine principles of Prakriti and Shakti—a relationship articulated in the figure of the Devi, or the Great Goddess. Shiva evolved her ecofeminist theories in the context of recent technological excesses against biodiversity, and the connection that she establishes between nature and woman derives not from an essentialist Western paradigm that sees both as objects of consumption but from her cultural roots, through a composite image of Nature/Woman as a configuration of power. In thus redeeming the core of the ecofeminist argument, Shiva is able to deploy it productively, not just with respect to nature and women, but as an essential constituent of a developmental discourse as related to a developing society. It is in this sense that Shiva’s ecofeminist thought is postcolonial and postfeminist.
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