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  1. Chaone Mallory (2013). Locating Ecofeminism in Encounters with Food and Place. Journal of Agricultural and Environmental Ethics 26 (1):171-189.
    This article explores the relationship between ecofeminism, food, and the philosophy of place. Using as example my own neighborhood in a racially integrated area of Philadelphia with a thriving local foods movement that nonetheless is nearly exclusively white and in which women are the invisible majority of purchasers, farmers, and preparers, the article examines what ecofeminism contributes to the discussion of racial, gendered, classed discrepancies regarding who does and does not participate in practices of locavorism and the local foods movement (...)
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  2. Chaone Mallory (2010). What is Ecofeminist Political Philosophy? Gender, Nature, and the Political. Environmental Ethics 32 (3):305-322.
    Ecofeminist political philosophy is an area of intellectual inquiry that examines the political status of that which we call “nature” using the insights, theoretical tools, and ethical commitments of ecological feminisms and other liberatory theories such as critical race theory, queer theory, postcolonial theory, environmental philosophy, and feminism. Ecofeminist political philosophy is concerned with questions regarding the possibilities opened by the recognition of agency and subjectivity for the more-than-human world; and it asks how we can respond politically to the more-than-human (...)
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  3. Chaone Mallory (2009). Val Plumwood and Ecofeminist Political Solidarity: Standing with the Natural Other. Ethics and the Environment 14 (2):pp. 3-21.
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  4. Chaone Mallory (2007). Integrating Ecofeminism, Globalization, and World Religions. Environmental Philosophy 4 (1/2):204-208.
  5. Chaone Mallory (2001). Acts of Objectification and the Repudiation of Dominance: Leopold, Ecofeminism, and the Ecological Narrative. Ethics and the Environment 6 (2):59-89.
    : None dispute that Aldo Leopold has made an invaluable contribution to environmental discourse. However, it is important for those involved in the field of environmental ethics to be aware that his works may unwittingly promote an attitude of domination toward the nonhuman world, due to his frequent and unregenerate hunting. Such an attitude runs counter to most strains of environmental ethics, but most notably ecofeminism. By examining Leopold through the lens of ecofeminism, I establish that the effect of such (...)
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