RIS Three+Literatures,+Thirty+References+and+Short+Annotations

1. Greenleaf, A., Bryant, R., & Pollock, J. (2014). Nature-Based Counseling: Integrating the Healing Benefits of Nature Into Practice. //International Journal for the Advancement of Counselling //, //36 //(2), 162.

While this article is predominantly about mental health, as opposed to physical health (although those are connected), it does note that spending time outside doing things like farming, gardening, walking in parks and nature preserves, are healthy for both mind and body. At this early point in my research, I am not sure exactly how I will incorporate medicine into the thesis, and mental health would fit in well with the relationship between women and permaculture/environmentalism. I think that this article offers many reasons why nature is important to the holistic health of a person. Natural, alternative medicine is often holistic, because it is important for the whole person to be healthy, instead of just treating the symptoms. One could use this as a parallel for the concept of permaculture, where the whole ecosystem needs to be healthy and work harmoniously to produce a healthy earth.

1. "Growing research in this area supports a significant link between spending time in a natural environment and high levels of psychological, emotional, physical and spiritual well-being" (163)  2. Barton and Pretty ( 2010 ) found that green exercise improved self-esteem and mood significantly more than non-green exercise. In fact, every type of green activity analyzed (i.e., walking, gardening, cycling, fishing, boating, horseback-riding, and farming) improved self-esteem and mood. (164) 3. Often referred to as horticultural therapy, mental health professionals have used gardening to improve client well-being. Research highlights the positive social and psychological outcomes of people-plant interactions such as increased self-esteem, mental concentration, an social integration, as well as an improved sense of community, accomplishment and pride (Lewis 1996 ; Unruh 2004 ). (164) 4. Children living near a natural environment also rated themselves higher on global measures of self-worth than their peers living in a less natural setting. (165) 5. Additional studies have found the presence of a park in a neighborhood contributes to a sense of safety for residents and to an actual reduction in crime (Kuo et al. 1998 ; Kuo and Sullivan 2001 ), as well as to more social integration opportunities for the elderly (Kweon et al. 1998 ). – Good enough excuse for me to take money away from the DoD and into making more green spaces! (166) 6. In return, the natural world seems to influence the development of our emotional, cognitive, social, and even spiritual well-being. (166) 7. Multiple theoretical frameworks of the counseling profession – from the classic Individual Psychology of Adler to the more modern feminists, systems theory, and ecofeminist thoughts - embrace the notion that true understanding of our clients happens with consideration for their ecological context. (168) 8. Ecofeminist theory has long postulated that the destruction of the natural world, the oppression of women, minorities and others and subsequent higher mental health disorders have origins rooted in cultures that value hierarchy, domination and, in Western culture, the individuated self(Clinebell 1996 ). (169)

2. Gaard, G. (2011). Ecofeminism Revisited: Rejecting Essentialism and Re-Placing Species in a Material Feminist Environmentalism. //Feminist Formations//, //23//(2), 26–53.

This article explores the history of ecofeminism since the birth of the term in the 1980s and follows to examine some of the critiques of it as a movement, as well as how the movement continued, under new titles. It has numerous references, which will be valuable to me when I am looking for more information. This article has many references to earth-based spirituality and its relationship both to environmentalism as well as feminism.

1. “The fear of contamination-by-association is just too strong. After the charges of gender essentialism-accurately leveled at cultural feminism, a branch of thought in both feminist and ecofeminist theory-most feminists working on the intersections of feminism and the environment thought it better to rename their approach to distinguish it from essentialist feminisms and thereby gain a wider audience; hence, the proliferation of terms such as "ecological feminism" (Warren 1991, 1994), "feminist environmentalism"(Agarwal 1992; Seager 1993), "social ecofeminism" (Heller 1999; King 1989), "critical feminist eco-socialism" (Plumwood 2002), or simply "gender and the environment."” (2) 2. “An early text of radical feminism, Mary Daly's Gyn/Ecology (1978), exposed the historical and cross-cultural persecution of women as legitimized by the various male-dominated institutions of religion, culture, and medical science (that is, Indian suttee, Chinese footbinding, African genital mutilation, European witchburnings, American gynecology, Nazi medicine), linking the physical health of women and the environment with the recuperation of a woman-centered language and thought.” (4) 3. “Griffin's Woman and Nature predates today's gender studies in its exploration of the ways that the feminized status of women, animals, nature, and feminized others (children, people of color, farmers, slaves, as well as the body itself, emotions, and sexuality) have been conceived of as separate and inferior in order to legitimate their subordination under an elite and often violent and militarized male-dominant social order.” (2) 4. Most provocative is her intersectional linkage of racism, speciesism, sexism, colonialism, capitalism, and the mechanistic model of science-nature via the historical co-occurrence of the racist and colonialist "voyages of discovery" that resulted in appropriating indigenous peoples, animals, and land; the three centuries of European witch-burnings eradicating women herbalists and midwives, along with their "animal familiars" and various gay men ("fags" used for the kindling of the witches' burnings); along with animal experimentation, the demise of midwifery, and the rise of Western medical science-all functioning as illicit appropriations of self-determination, power, and wealth from indigenous people, women, queers, animals, and nature to elite men. (2-3) 5. “while Andreé Collard and Joyce Contrucci's Rape of the Wild (1989) explored the masculinized violence directed at women, people of color, animals, and the natural world through structures of domesticity, enslavement, hunting, militarism, science and technology-all legitimated and normalized through religion, culture, and language.” (4) 6. While ecological feminist works like Kate Soper's What Is Nature? (1995), Karen Warren's Ecofeminism (1997), Val Plumwood's Feminism and the Mastery of Nature (1993) and Environmental Culture (2002), Stacy Alaimo's Undomesticated Ground (2000), and Ariel Salleh's Ecofeminism as Politics (1997) and anthology Eco-Sufficiency &Global Justice (2009) all use a materialist feminist approach to explore the oppression of women and nature-thereby taking postmodern and poststructuralist thought seriously-postmodern feminism focuses primarily on human categories, with little concern for the environment. (5) 7. The charges against ecofeminists as essentialist, ethnocentric, anti-intellectual goddessworshippers who mistakenly portray the Earth as female or issue totalizing and ahistorical mandates for worldwide veganism-these sweeping generalizations, often made without specific and supporting documentation, have been disproven again and again in the pages of academic and popular journals, at conferences and in conversations, yet the contamination lingers. (5) 8. “…by 1994, the column heading of "ecofeminism" had receded,articles that would have well-suited an ecofeminist heading, such as "Toxic Tampons" (1992), "The Environmental Link to Breast Cancer" (1993), "Going Vegetarian" (1994), "A Beginner's Guide to Menopause" (1995), and "Whole Earth Economy" (1997), gradually migrated to the columns on "Health." What was initially perceived as a political feminist theory grounded in experiential data, research, and activism became, in less than four years, a matter of personal health, stripped of the feminist political analysis made available through the term "ecofeminism."” (6) 9. … the uncomfortable point that animal ecofeminists made: Thatwomen's socially reproductive labor is analogous (though not identical) to the female reproductive capacities and lives that are exploited in the production of cows' milk and the female egg-laying capacity that is exploited in chickens (Adams 1990; Gruen 1993, 2009). (8) 10. Yet, many spiritual feminists are activists as well: Adams's Ecofeminism and the Sacred (1993) anthologizes a diversity of ecological and spiritual feminist activistwriters; both Spretnak (1982) and Starhawk (1999) perceive their spirituality as empowering their activisms; and Starhawk has persistently engaged with issues of globalization and economic and ecological justice, from the 1980s antinuclear protests through the antiglobalization movements of the 1990s and beyond. (10)

3. Ferguson, R. S., & Lovell, S. T. (2014). Permaculture for agroecology: design, movement, practice, and worldview. A review. //Agronomy for Sustainable Development//, //34//(2), 251–274. doi:10.1007/s13593-013-0181-6 This article is a review of permaculture: what it is, what information exists now, what is being done. It describes the main tenets of permaculture, as well as different ways people are using the term. It also explains some of the challenges faced by one trying to implement a permaculture system and ways that advocates are promoting and teaching it. It has some basic information, but more importantly has many links to other places I can find more to learn from.

1. “The term originated as a portmanteau of permanent agriculture and is defined by co-originator David Holmgren as “Consciously designed landscapes which mimic the patterns and relationships found in nature, while yielding an abundance of food, fibre and energy for provision of local needs” (2004, p. xix).” (251) 2. Permaculture can function as a framework for integrating knowledge and practice across disciplines to support collaboration with mixed groups of researchers, stakeholders, and land users. (252) 3. “In 1978, permaculture was defined in the founding text as “an integrated, evolving system of perennial or self-perpetuating plant and animal species useful to man … in essence, a complete agricultural ecosystem, modeled on existing but simpler examples” (Mollison and Holmgren 1978, p. 1). By 1988, the definition had grown in scope to encompass broader issues of human settlement while maintaining a core agricultural focus: “Permaculture … is the conscious design and maintenance of agriculturally productive ecosystems which have the diversity, stability, and resilience of natural ecosystems. It is the harmonious integration of landscape and people providing their food, energy, shelter, and other material and non-material needs in a sustainable way” (Mollison).” (253) 4. “In the highly cited book Environment, Power, and Society (1971), Odum proposes an approach to the design of novel and productive ecosystems in which species are regarded as distinctive but interchangeable system components which should be selected from a global pool without regard to the place of origin. In this view, the distinctive inputs and outputs of each species will connect in novel assemblages, and the exchanges of energy and resources between system components will substitute for human labor and material inputs. Ecosystem designers should therefore foster self-organization through the iterative “seeding” of diverse species from the global species pool, in order to generate and select ecosystems which produce yields for human use with minimal labor input (Odum 1971, p. 280).” (254) 5. “…the practical stratum of permaculture might be more productively regarded as a conceptual framework for the evaluation and adoption of practices, rather than a bundle of techniques. Criteria for the evaluation of practice are not articulated explicitly in permaculture principles, but consideration of principles and favored practices suggests two broad conceptual criteria: ecosystem mimicry and system optimization.” (264) 6. “The growth and dissemination of permaculture is built on two basic patterns: a widely dispersed network of “itinerant teachers” (Mollison 2003 ) and local/regional organizing based around “bioregional” cultures and the development of alternative economic and social institutions (Mollison 1988 ; Holmgren 2004 ).” (265) 7. “Key elements of the permaculture worldview include ideas about human–environment relations, a populist orientation to practice, and a model of social change. The permaculture literature expresses a theory of human–environment relations that highlights the positive role of humans in the landscape, as ecosystem managers. This perspective is expressed through a literature-wide insistence on the need for holistic planning and design and an optimistic assessment of what these styles of management can achieve.” (266) 8. “Permaculture's optimistic focus on holistic and positive action, on personal responsibility, and on the simplicity of needed solutions is empowering for participants (Smith 2002 ) and is likely a significant driver of the spread of the movement.” (269) 9. “If it were possible to distill the agroecological content of the permaculture literature into a single thesis, it might appear in this way:With systematic site design, emphasizing diversity at multiple scales, integrated water management, and access to global germplasm, we can increase the productivity demonstrated by heritage agroecosystems—especially labor productivity— while retaining their most desirable attributes of sustainability and multifunctionality.” (270)