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Greta Gaard [18]Greta Claire Gaard [3]
  1. Greta Gaard (2012). Speaking of Animal Bodies. Hypatia 27 (2):n/a-n/a.
  2. Lori Gruen, Kari Weil, Kelly Oliver, Traci Warkentin, Stephanie Jenkins, Carrie Rohman, Emily Clark & Greta Gaard (2012). Introduction. Hypatia 27 (3):492-526.
  3. Lori Gruen, Kari Weil, Kelly Oliver, Traci Warkentin, Stephanie Jenkins, Carrie Rohman, Emily Clark & Greta Gaard (2012). Invited Symposium: Feminists Encountering Animals. Hypatia 27 (3):492 - 526.
  4. Greta Gaard (2011). Green, Pink, and Lavender: Banishing Ecophobia Through Queer Ecologies, Review ofQueer Ecologies: Sex, Nature, Politics, Desire, Catriona Mortimer-Sandilands and Bruce Erickson, Eds. Ethics and the Environment 16 (2):115-126.
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  5. Greta Gaard (2011). Green, Pink, and Lavender: Banishing Ecophobia Through Queer Ecologies. Ethics and the Environment 16 (2):115-126.
    In 1995, when I was actively speaking and organizing in the U.S. Greens, a lesbian delegate from Colorado approached me with a dilemma: her state had put forth a constitutional amendment that would strip civil rights protections from gays, lesbians, and bisexuals. She felt passionate about environmental politics but feared for her life if this amendment passed. Where should she direct her political energy? Which part of her identity should she prioritize: her ecological self, or her lesbianism?When progressive political movements (...)
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  6. Greta Gaard (2010). Reproductive Technology, or Reproductive Justice?: An Ecofeminist, Environmental Justice Perspective on the Rhetoric of Choice. Ethics and the Environment 15 (2):103-129.
    When I opened the Minneapolis StarTribune one Sunday morning, hoping for thirty (or even ten) minutes of quiet reading before my toddler woke up, the headline “Miracles for Sale” caught my eye (2007). Introduced by a photo of a mother and baby, and followed by the story of that same happy “older” (age 36) mother who now has two children by egg donation, the article profiled a 24-year-old artist and antique dealer who feels “one of her eggs goes to waste (...)
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  7. Greta Gaard (2003). ?Explosion? Ethics and the Environment 8 (2):71-79.
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  8. Greta Claire Gaard (2003). Explosion. Ethics and the Environment 8 (2):71 - 79.
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  9. Greta Claire Gaard (2003). "Explosion&Quot. Ethics and the Environment 8 (2):71-79.
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  10. Greta Claire Gaard (2001). Tools for a Cross-Cultural Feminist Ethics: Exploring Ethical Contexts and Contents in the Makah Whale Hunt. Hypatia 16 (1):1-26.
    : Antiracist white feminists and ecofeminists have the tools but lack the strategies for responding to issues of social and environmental justice cross-culturally, particularly in matters as complex as the Makah whale hunt. Distinguishing between ethical contexts and contents, I draw on feminist critiques of cultural essentialism, ecofeminist critiques of hunting and food consumption, and socialist feminist analyses of colonialism to develop antiracist feminist and ecofeminist strategies for cross-cultural communication and cross-cultural feminist ethics.
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  11. Greta Gaard (2000). Woman the Hunter. Environmental Ethics 22 (2):203-206.
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  12. Greta Gaard (1999). Feminism and Ecological Communities: An Ethic of Flourishing. Environmental Ethics 21 (3):333-336.
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  13. Greta Gaard (1999). Feminism and Ecological Communities. Environmental Ethics 21 (3):333-336.
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  14. Greta Gaard (1997). Ecofeminism and Wilderness. Environmental Ethics 19 (1):5-24.
    I argue that ecofeminism must be concerned with the preservation and expansion of wilderness on the grounds that wilderness is an Other to the Self of Western culture and the master identity and that ecofeminism is concerned with the liberation of all subordinated Others. I suggest replacing the master identity with an ecofeminist ecological self, an identity defined through interdependence with Others, and I argue for the necessity of restoring and valuing human relationships with the Other of wilderness as integral (...)
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  15. Greta Gaard (1997). Toward a Queer Ecofeminism. Hypatia 12 (1):114-137.
    Although many ecofeminists acknowledge heterosexism as a problem, a systematic exploration of the potential intersections of ecofeminist and queer theories has yet to be made. By interrogating social constructions of the "natural," the various uses of Christianity as a logic of domination, and the rhetoric of colonialism, this essay finds those theoretical intersections and argues for the importance of developing a queer ecofeminism.
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  16. Greta Gaard (1996). Ecofeminism. Environmental Ethics 18 (1):93-98.
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  17. Greta Gaard (1996). Women, Animals, and Ecofeminist Critique. Environmental Ethics 18 (4):439-441.
  18. Greta Gaard (1993). Environmentalism and Political Theory: Toward an Ecocentric Approach. Environmental Ethics 15 (2):185-190.
  19. Greta Gaard (1993). Earth in the Balance: Ecology and the Human Spirit. Environmental Ethics 15 (4):363-369.
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