This article may be confusing or unclear to readers. In particular, The vagueness of the definition, with its lack of an actual definition, means that this article does not actually explain what ecofeminism is.. Please help clarify the article; suggestions may be found on the talk page. (May 2012)

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Definition[link]

Ecofeminism is believed to be used initially by French writer, Françoise d'Eaubonne in 1974. Although her book, Le Feminisme ou la Mort, was never translated into English, the term was widely popularized. The term denotes neither a single movement nor philosophy. It is described in the broadest sense as a loosely knit philosophical and practical analytical set of concepts.^[vague] More specifically, the term examines and critiques the mutual devaluation of women and nature ^[1].^{[clarification needed (Jaron)]}

Critiques for and against[link]

This section contains weasel words: vague phrasing that often accompanies biased or unverifiable information. Such statements should be clarified or removed. (May 2012)

The term ecofeminism is the conjunction of the words ecology and feminism. Linguistically joining these words is often critiqued^{[by whom?]} as being essentialist as it denotes a gender divide. It is important to be cautious of arguments that suggest women are inherently closer to nature; this is a controversial and ill-supported claim. In order for something to be innately programmed in a human being, it has to be encoded on a genetic level. Since this gene has never been pinpointed, the topic is still open for debate. It is also important to consider the argument that gender and the division between genders are social constructs. These subjective definitions may unknowingly exclude certain women. For example, if being a woman is defined by the biological presence of breasts, a uterus or the ability to have children, then breast and endometrial cancer survivors are excluded from being categorized as women. Thereby, women in this camp end up unintentionally perpetuating patterns of oppression and exclusion that feminism aims to contest ^[2]. Another criticism^{[by whom?]} of this view is that it holds women unevenly socially responsible for environmental protection and care. This controversial notion created a heated debate within feminist literature during the 1980s and 1990s. Elizabeth Spelman's classic critique in Inessential Woman (1988), castigates the tendency to project certain privileged women's experiences or situations as the norm ^[3].

Instead, it is helpful to think of ecofeminism as a critique that draws parallels between the subjugation of women and nature. This helps to avoid essentialist, sexist and socially constrained reasoning because it focuses on broader trends, instead of narrow definitions. In Ecofeminism (1993) authors Vandana Shiva and Maria Mies critique modern science and its acceptance as a universal and value free system. Instead, they view the dominant stream of modern science, the reductionist or mechanical paradigm, as a particular projection of Western men, originating during the scientific revolution ^[4]. The privilege of determining what is considered scientific knowledge has been delegated by men, and for the better part of history restricted to men. By and large, this has led to the alienation and stigmatization of women as non participants. As noted by the authors, “the machinist metaphors of reductionism have socially reconstituted nature and society” ^[5] Compelling examples include the medicalization of childbirth and the disruption of plant reproduction. The authors view reductionist science as a source of violence against women and nature, “in so far as it subjugates and dispossess them of their full productivity, power and potential” ^[6]. The medicalization of childbirth has marginalized midwife knowledge and changed the natural process of childbirth into a procedure dependent on specialized technologies and appropriated expertise. Similarly, the dependence of agriculture on industrially produced seed and fertilizer makes a natural, regenerative process dependent on technological input. This pattern of colonization is reflected in both the treatment of seeds and women. Profits and power become the primary motive for an invasion into all biological organisms ^[7].

A common claim within ecofeminist literature is that patriarchal structures justify their dominance through hierarchical dualisms, these include but are not limited to; heaven/earth, mind/body, male/female, human/animal, spirit/matter, culture/nature and white/non-white. Oppression is reinforced by assuming truth in these binaries and instilling them as 'sacred' through religious and scientific constructs ^[8]. This is not a value judgement of either institution, it is a criticism of the use of each as a medium for justifying unequal distributions of power and wealth.

Theorists[link]

Françoise d'Eaubonne called upon women to lead an ecological revolution in order to save the planet. This entailed revolutionizing gender relations and human relations with the natural world ^[9]. The microcosm of the home and the macrocosm of the world recognize two realities; the overwhelming presence of patriarchal societies and the subjugation of nature on a global scale. This suggests that the coining of the term was not meant to posit an inherent connection between women and nature but, to suggest a disproportionate subjugation of both.

Sallie McFague, a prominent ecofeminist theologian, uses the metaphor of God's body to represent the universe at large. This metaphor values inclusive, mutualistic and interdependent relations amongst all things ^[10]. Metaphorically using God's body to represent the universe suggests not only responsible stewardship of the Earth, but also the need for ecological balance to accompany spiritual balance. This promotes ecological conscious and environmental protection.

In her book, The Death of Nature: Women, Ecology and the Scientific Revolution, Carolyn Merchant argued that prior to the seventeenth century nature was conceived of as a benevolent female and nurturing mother. Following the scientific revolution nature was considered an inert mechanist and malleable machine. Removing the notion that the world is a living organism sanctioned the exploitation of nature, unrestrained commercial expansion and socioeconomic conditions that perpetuate the subordination of women ^[11].

See also[link]

• Anarcha-feminism
• Deep ecology
• Deep Green Resistance
• Intersectionality
• Green syndicalism
• List of ecofeminist authors
• Social ecology
• Women and the environment through history

References[link]

Further reading[link]

Anthologies

• Animals and Women: Feminist Theoretical Explorations, edited by Carol J. Adams and Josephine Donovan
• Ecofeminism: Women, Animals, Nature, edited by Greta Gaard
• EcoFeminism & Globalization: exploring culture, context and religion, edited by Heather Eaton & Lois Ann Lorentzen
• Ecofeminism and the Sacred, edited by Carol J. Adams
• The Politics of Women's Spirituality: Essays on the Rise of Spiritual Power within the Feminist Movement, edited by Charlene Spretnak
• Readings in Ecology and Feminist Theology, edited by Mary Heather MacKinnon and Moni McIntyre
• Reclaim the Earth, edited by Leonie Caldecott & Stephanie Leland
• Reweaving the World: The Emergence of Ecofeminism, edited by Irene Diamond and Gloria Feman Orenstein
• Women Healing Earth: Third World Women on Ecology, Feminism, and Religion, edited by Rosemary Radford Ruether

Journal articles

• Mack-Canty, Colleen. 2004. Third-Wave Feminism and the Need to Reweave the Nature/ Culture Duality, NWSA Journal 16(3):154-179.
• MacGregor, Sherilyn. 2004. From care to citizenship: Calling ecofeminism back to politics, Ethics & the Environment 9(1):56-84.
• Huggan, Graham. 2004. "Greening" Postcolonialism: Ecocritical Perspectives, MFS Modern Fiction Studies 50(3):701-733.

Non-fiction

• Ancient Futures: Learning from Ladakh, by Helena Norberg-Hodge
• The Body of God by Sallie McFague
• The Chalice & The Blade: Our History, Our Future, by Riane Eisler
• The Death of Nature: Women, Ecology, and the Scientific Revolution by Carolyn Merchant
• Ecofeminism by Maria Mies and Vandana Shiva
• Ecofeminist Philosophy by Karen J. Warren
• Environmental Culture by Val Plumwood
• Feminism and the Mastery of Nature, by Val Plumwood
• Gaia & God: An Ecofeminist Theology of Earth Healing, by Rosemary Radford Ruether
• Integrating Ecofeminism, Globalization, and World Religions, by Rosemary Radford Ruether
• Neither Man Nor Beast by Carol J. Adams
• Refuge: A Unnatural History of Family and Place by Terry Tempest Williams
• The Resurgence of the Real: Body, Nature, and Place in a Hypermodern World by Charlene Spretnak
• Sacred Longings: Ecofeminist theology and Globalization by Mary Grey
• The Sexual Politics of Meat by Carol J. Adams
• Silent Spring by Rachel Carson
• The Spiral Dance by Starhawk
• Staying Alive: Women, Ecology and Development by Vandana Shiva
• Thinking Green! Essays on Environmentalism, Feminism, and Nonviolence, by Petra Kelly
• Tomorrow's Biodiversity by Vandana Shiva
• Woman and Nature: The Roaring Inside Her, by Susan Griffin

Fiction

Also see ecotopian literature and feminist science fiction

• "Clementa" by Jim Martin
• A Door Into Ocean by Joan Slonczewski
• Always Coming Home by Ursula K. Le Guin
• Buffalo Gals, Won't You Come Out Tonight by Ursula K. Le Guin
• The Fifth Sacred Thing by Starhawk
• The Gate to Women's Country by Sheri S. Tepper
• The Holdfast Chronicles by Suzy McKee Charnas
• Native Tongue by Suzette Haden Elgin
• The Parable of the Sower by Octavia Butler
• Prodigal Summer by Barbara Kingsolver
• Surfacing by Margaret Atwood
• The Wanderground by Sally Miller Gearhart
• Woman on the Edge of Time by Marge Piercy
• The Kin of Ata are Waiting for You by Dorothy Bryant
• Bear by Marian Engel
• The Temple of My Familiar by Alice Walker
• A Bengali play "NEELKANTHA DESH" (2010) by Supratim Roy

External links[link]

Wikiversity has learning materials about Women's Studies

• ecofem.org Includes the regularly updated "Ecofeminism Bibliography"
• ecofeminism.net
• "An Ecology of Knowledge: Feminism, Ecology and the Science and Religion Discourse" by Lisa Stenmark
• "Ecofeminism and the Democracy of Creation" by Catherine Keller (2005)
• "Toward a Queer Ecofeminism" by Greta Gaard

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Vandana Shiva
Vandana Shiva in 2007.
Born	Vandana Shiva (1952-11-05) 5 November 1952 (age 59) Dehra Dun, Uttarakhand, India
Nationality	Indian
Occupation	Philosopher, Environmentalist, Author, Physicist
Awards	Sydney Peace Prize in 2010.
Website
http://www.vandanashiva.org/

Vandana Shiva (Hindi: वन्दना शिवा; b. November 5, 1952, Dehra Dun, Uttarakhand, India), is a philosopher, environmental activist, author and eco feminist.^[1] Shiva, currently based in Delhi, has authored more than 20 books.^[2] She was trained as a physicist and received her Ph.D. in philosophy from the University of Western Ontario, Canada, in 1978 with the doctoral dissertation "Hidden variables and locality in quantum theory."^[3][4]

She is one of the leaders and board members of the International Forum on Globalization, (along with Jerry Mander, Edward Goldsmith, Ralph Nader, Jeremy Rifkin, et al.), and a figure of the global solidarity movement known as the alter-globalization movement. She has argued for the wisdom of many traditional practices, as is evident from her interview in the book Vedic Ecology (by Ranchor Prime) that draws upon India's Vedic heritage. She is a member of the scientific committee of the Fundacion IDEAS, Spain's Socialist Party's think tank.

She was awarded the Right Livelihood Award in 1993.

Early life and education[link]

Vandana Shiva 2007 in Cologne, Germany

Vandana Shiva was born in the valley of Dehradun, to a father who was the conservator of forests and a farmer mother with a love for nature. She was educated at St Mary's School in Nainital, and at the Convent of Jesus and Mary, Dehradun.^[5] After receiving her bachelors degree in physics, she pursued a M.A. in the philosophy of science at the University of Guelph (Ontario, Canada), with a thesis entitled "Changes in the concept of periodicity of light". In 1979, she completed and received her Ph.D. in philosophy at the University of Western Ontario. Her thesis, titled "Hidden Variables and locality in Quantum Theory,"^[4][6] was about the philosophical underpinnings of quantum mechanics. She later went on to interdisciplinary research in science, technology, and environmental policy at the Indian Institute of Science and the Indian Institute of Management in Bangalore.

Career[link]

Dr. Vandana Shiva has fought for changes in the practice and paradigms of agriculture and food. Intellectual property rights, biodiversity, biotechnology, bioethics, genetic engineering are among the fields where Shiva has contributed intellectually and through activist campaigns. She has assisted grassroots organizations of the Green movement in Africa, Asia, Latin America, Ireland, Switzerland, and Austria with campaigns against genetic engineering.

In 1982, she founded the Research Foundation for Science, Technology and Ecology, which led to the creation of Navdanya in 1991, a national movement to protect the diversity and integrity of living resources, especially native seed, the promotion of organic farming and fair trade. For last two decades Navdanya has worked with local communities and organizations serving many men and women farmers. Navdanya’s efforts have resulted in conservation of more than 2000 rice varieties from all over the country and have established 34 seed banks in 13 states across the country. More than 70,000 farmers are primary members of Navdanya. In 2004 Dr Shiva started Bija Vidyapeeth, an international college for sustainable living in Doon Valley, in collaboration with Schumacher College, U.K.

In the area of IPRs (Intellectual Property Rights) and Biodiversity, Dr. Shiva and her team at the Research Foundation for Science, Technology and Ecology successfully challenged the biopiracy of Neem, Basmati and Wheat. Besides her activism, she has also served on expert groups of government on Biodiversity and IPR legislation.^[7]

Her first book, "Staying Alive" (1988) helped redefine perceptions of third world women. In 1990 she wrote a report for the FAO on Women and Agriculture entitled, “Most Farmers in India are Women”. She founded the gender unit at the International Centre for Mountain Development (ICIMOD) in Kathmandu and was a founding Board Member of the Women's Environment & Development Organization (WEDO)

Shiva has also served as an adviser to governments in India and abroad as well as non governmental organisations, including the International Forum on Globalization, the Women's Environment & Development Organization and the Third World Network. Dr. Shiva chairs the Commission on the Future of Food set up by the Region of Tuscany in Italy and is a member of the Scientific Committee which advises President Zapatero of Spain. Shiva is a member of the Steering Committee of the Indian People’s Campaign against WTO. She is a councillor of the World Future Council. Dr Shiva serves on Government of India Committees on Organic Farming. Vandana Shiva participated in the Stock Exchange of Visions project in 2007.

Time Magazine identified Dr. Shiva as an environmental “hero” in 2003 and Asia Week has called her one of the five most powerful communicators of Asia.

Vandana Shiva is working on a 3 year project with the Government of Bhutan, at the invitation of the Prime Minister Jigme Thinley, advising the Government on how to achieve their objective of becoming an Organic Sovereign country (the first fully 100% organic country).^[8]

Film[link]

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Vandana Shiva has been interviewed for a number of documentary films including the One Water,^{[citation needed]}, Deconstructing Supper: Is Your Food Safe?, The Corporation, Dirt! The Movie, and This is What Democracy Looks Like (a documentary about the Seattle WTO protests of 1999)^[9].

Shiva's focus on water has seen her appear in a number of related films: "Ganga from the ground up" a documentary on water issues in the river Ganges,^[10], Blue Gold: World Water Wars by Sam Bozzo, Irena Salina's documentary Flow: For Love of Water (in competition at the 2008 Sundance Film Festival).

On the topic of genetically modified crops, she is featured in the documentary "Fed up!:Genetic Engineering, Industrial Agriculture and Sustainable Alternatives." Recently, she has been featured in the documentary The World According to Monsanto, a film made by a French independent journalist Marie-Monique Robin.

Vandana featured in the feature documentary film about the Dalai Lama, entitled Dalai Lama Renaissance.^[11]

Vandana featured on the PBS NOW documentary entitled On Thin Ice.^[12]

In 2010, Vandana was interviewed in the feature documentary about honeybees and colony collapse disorder entitled, "Queen of the Sun".^[13]

Recognition[link]

In 1993, Vandana received the Right Livelihood Award (also known as the 'Alternative Nobel Prize') "...For placing women and ecology at the heart of modern development discourse."^[14] Other awards she has received include the Global 500 Award of the United Nations Environment Programme (UNEP) in 1993,^[15] and the Earth Day International Award of the United Nations (UN) for her dedicated commitment to the preservation of the planet as demonstrated by her actions, leadership and by setting an example for the rest of the world.

Additional awards include:

Vandana Shiva in Johannesburg, 2002

• 1993: Order of the Golden Ark, by his Royal Highness Prince Bernhard of the Netherlands for outstanding services to conservation and ecology;
• 1993: "Global 500 Roll of Honour", by UNEP for outstanding environmental work.
• 1993: "Earth Day International Award" by Earth Day International for her dedicated commitment to the preservation of he planet as demonstrated by her actions, leadership and the setting of examples for the rest of the world.
• 1993: "Right Livelihood Award" (Alternative Nobel Prize) for pioneering insights into the social and environmental costs of the dominant development process, and her ability to work with and for local people and communities in the articulation and implementation of alternatives.
• 1993: "VIDA SANA International Award," Spain for her contribution to Ecology and Food Security.
• 1995: "Pride of the Doon" Award from Doon Citizen Council, Dehra Dun, India, in recognition of distinguished contributions to the region
• 1997: The Golden Plant Award (International Award of Ecology), Denmark, for the remarkable contribution for Ecology and Environment;
• 1997: Alfonso Comin Award, Barcelona, Spain, for important contribution both scientifically and personally to the ecologist and feminist movement in India.
• 1998: Commemorative Medal by Her Royal Highness Princess Maha Chakri Sirindhorn of Thailand on the occasion of the Celebration of the 18th World Food Day, organised by FAO Regional Office for Asia and the Pacific, Bangkok;
• 1998: Medal of the Presidency of the Italian Republic from the International Scientific Committee of the Pio Manzu Centre at Rimini, Italy during the XXIV Pio Manzu International Conference on "The Horizons of Hermes"
• 2000: Pellegrino Artusi Award, Italy for original contribution to reflections on relations between humans and food
• 2001: HORIZON 3000 Award of Austria in recognition to rendering useful service for defending Human Rights and Preservation of Peace and for the vision of a world wide fair development in the third millennium
• 2009: received the Save The World Award
• 2010: received the Sydney Peace Prize^[16]
• 2011: "Calgary Peace Prize" from the Consortium for Peace Studies at the University of Calgary^[17]
• 2011: Doshi Family Bridgebuilder Award, for cultivating mutual understanding between cultures^[18][19]
• 2011: Thomas Merton Award

Also awarded the "John M. Berry Sr. Leadership Award" for dedicated vision and commitment to family farm agriculture; the Special International Literary Prize “Ken Saro Wiwa” awarded by Acquiambiente, Italy for her book Water Wars; the "Reading for the Environment Book Prize" by the German Foundation for the Environment for her book Tomorrow’s Biodiversity

Awarded the Lennon ONO grant for peace by Yoko Ono and Honourable Mayor of Reykjavik. Awarded the Yo Dona Award by Yo Dona Magazine, Spain

Ecofeminism[link]

Vandana Shiva plays a major role in the global Ecofeminist movement. According to her article Empowering Women, Shiva suggests that a more sustainable and productive approach to agriculture can be achieved through reinstating a system of farming in India that is more centered around engaging women. She advocates against the prevalent "patriarchal logic of exclusion," claiming that a woman-focused system would change the current system in an extremely positive manner.^[20]

The view held by Vandana Shiva has been criticised as being essentialist by C. Jackson.^[21]

Publications[link]

• 1981, Social Economic and Ecological Impact of Social Forestry in Kolar, Vandana Shiva, H.C. Sharatchandra, J. Banyopadhyay, Indian Institute of Management Bangalore
• 1988, Staying Alive: Women, Ecology and Survival in India, Zed Press, New Delhi, ISBN 0-86232-823-3
• 1991, Ecology and the Politics of Survival: Conflicts Over Natural Resources in India, Sage Publications, Thousand Oaks, California, ISBN 0-8039-9672-1
• 1992, The Violence of the Green Revolution: Ecological degradation and political conflict in Punjab, Zed Press, New Delhi
• 1992, Biodiversity: Social and Ecological Perspectives (editor); Zed Press, United Kingdom
• 1993, Women, Ecology and Health: Rebuilding Connections (editor), Dag Hammarskjöld Foundation and Kali for Women, New Delhi
• 1993, Monocultures of the Mind: Biodiversity, Biotechnology and Agriculture, Zed Press, New Delhi
• 1993, Ecofeminism, Maria Mies and Vandana Shiva, Fernwood Publications, Halifax, Nova Scotia, Canada, ISBN 1-895686-28-8
• 1994, Close to Home: Women Reconnect Ecology, Health and Development Worldwide, Earthscan, London, ISBN 0-86571-264-6
• 1995, Biopolitics (with Ingunn Moser), Zed Books, United Kingdom
• 1997, Biopiracy: the Plunder of Nature and Knowledge, South End Press, Cambridge Massachusetts, I ISBN 1-896357-11-3
• 2000, Stolen Harvest: The Hijacking of the Global Food Supply, South End Press, Cambridge Massachusetts, ISBN 0-89608-608-9
• 2000, Tomorrow's Biodiversity, Thames and Hudson, London, ISBN 0-500-28239-0
• 2001, Patents, Myths and Reality, Penguin India
• 2002, Water Wars; Privatization, Pollution, and Profit, South End Press, Cambridge Massachusetts
• 2005, India Divided, Seven Stories Press,
• 2005, Globalization's New Wars: Seed, Water and Life Forms Women Unlimited, New Delhi, ISBN 81-88965-17-0
• 2005, Breakfast of Biodiversity: the Political Ecology of Rain Forest Destruction, ISBN 0-935028-96-X
• 2005, Earth Democracy; Justice, Sustainability, and Peace, South End Press, ISBN 0-89608-745-X
• 2007, Manifestos on the Future of Food and Seed, editor, South End Press ISBN 978-0-89608-777-4
• 2007, Democratizing Biology: Reinventing Biology from a Feminist, Ecological and Third World Perspective, author, Paradigm Publishers ISBN 978-1-59451-204-9
• 2008, Soil Not Oil, South End Press ISBN 978-0-89608-782-8
• 2010, Staying Alive, South End Press ISBN 978-0-89608-793-4

See also[link]

• Biopiracy
• Green Revolution in India

References[link]

External links[link]

• Official website
• Vandana Shiva at the Internet Movie Database

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Françoise d'Eaubonne (12 March 1920 in Paris - 3 August 2005 in Paris) was a French feminist, who introduced the term ecofeminism (écologie-féminisme, éco-féminisme or écoféminisme) in 1974.

Her father was member of the religious Sillon movement and anarchist sympathiser, her mother a child of a Carlist revolutionary. Her childhood in Toulouse was marked by the physical decay of her father, due to the gas he had been exposed to in the trenches during the war in 1914. When she was at the age of 16, the Spanish Civil War broke out. Three years later she witnessed the arrival of the Republicans in exile. Between the age of 20 and 25 she endured the privations of the time. In a train station in Paris the Liberation, the end of the war met her in form of freed Jews returning from the camps. Later she would express her feelings in this period of her life with the meaningful title "Chienne de Jeunesse".

Such a childhood together with a hypersensitive personality made her look at the world critically and formed her into a militant radical and feminist. Former member of the French Communist Party, in 1971 she co-founded the Front homosexuel d'action révolutionnaire (FHAR), a homosexual revolutionary movement. She coined the term ecofeminism in her book Le féminisme ou la mort in 1974. In her literary and militant life she came across a number of people of influence in the 20th century, like Colette, Simone de Beauvoir and Jean-Paul Sartre, Jean Cocteau and many more.

Following her motto, "Not a day without a line", Françoise d'Eaubonne wrote more than 50 works, from Colonnes de l'âme (poetry, 1942) to L'Évangile de Véronique (essay, 2003). Her historical novel Comme un vol de gerfauts (1947) was translated into English as A Flight of Falcons, and extracts from her essay 'Feminism or Death' appeared in the 1974 anthology New French Feminisms. She also wrote science fiction novels, like L'échiquier du temps and Rêve de feu, Le sous-marin de l'espace.

Bibliography[link]

• Novels:
  • Le cœur de Watteau, 1944
  • Comme un vol de gerfauts, prix des lecteurs 1947
  • Belle Humeur ou la Véridique Histoire de Mandrin,1957
  • J'irai cracher sur vos tombes, 1959 (after the film I Spit on Your Grave)
  • Les Tricheurs, 1959 (after the film Les Tricheurs)
  • Jusqu'à la gauche, 1963
  • Les Bergères de l'Apocalypse, 1978
  • On vous appelait terroristes, 1979
  • Je ne suis pas née pour mourir, 1982
  • Terrorist's blues, 1987
  • Floralies du désert, 1995
• Biographies:
  • La vie passionnée d'Arthur Rimbaud, 1957
  • La vie passionnée de Verlaine, 1959
  • Une femme témoin de son siècle, Germaine de Staël, 1966
  • La couronne de sable, vie d'Isabelle Eberhardt, 1967
  • L'éventail de fer ou la vie de Qiu Jin, 1977
  • Moi, Kristine, reine de Suède, 1979
  • L'impératrice rouge : moi, Jiang King, veuve Mao, 1981
  • L'Amazone Sombre : vie d'Antoinette Lix, 1983
  • Louise Michel la Canaque, 1985
  • Une femme nommée Castor, 1986
  • Les scandaleuses, 1990
  • L'évangile de Véronique, 2000
• Essays:
  • Le complexe de Diane, érotisme ou féminisme, 1951
  • Y a-t-il encore des hommes?, 1964
  • Eros minoritaire, 1970
  • Le féminisme ou la mort, 1974
  • Les femmes avant le patriarcat, 1976
  • Contre violence ou résistance à l'état, 1978
  • Histoire de l'art et lutte des sexes, 1978
  • Écologie, féminisme : révolution ou mutation ?, 1978
  • S comme Sectes, 1982
  • La femme russe, 1988
  • Féminin et philosophie : une allergie historique, 1997
  • La liseuse et la lyre, 1997
  • Le sexocide des sorcières, 1999
• Poems:
  • Columns of the soul, 1942
  • Rutten, 1951
  • Neither place nor meter, 1981

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