By Stacy Alaimo
How can we comprehend the organisation and importance of fabric forces and their interface with human our bodies? What does it suggest to be human in those occasions, with our bodies which are inextricably interconnected with our actual international? physically Natures considers those questions by means of grappling with robust and pervasive fabric forces and their more and more damaging results at the human physique. Drawing on feminist thought, environmental reviews, and the sciences, Stacy Alaimo specializes in trans-corporeality, or flow throughout our bodies and nature, which has profoundly altered our feel of self. through taking a look at a huge variety of artistic and philosophical writings, Alaimo illuminates how technology, politics, and tradition collide, whereas contemplating the closeness of the human physique to the surroundings.
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Extra info for Bodily Natures: Science, Environment, and the Material Self
Instead, she braids together her condemnation of patriarchal capitalism with an alternative, utopian locus of value in which corporeality converges with the natural world. This sense 3 4 | B o d i ly Nat u r e s of nature as palpably “at hand” contrasts with a more urban and more middleto upper-class appreciation of the landscape as a pretty picture. The narrator of “American Bus,” for example, muses that the “sight of the countryside to [rural women] is not pictorial, but touch and hunger and work and love” (99).
Much of human history could be evaluated by assessing the environmental benefits versus environmental harms gained or suffered by different groups. S. history presents a multitude of ways in which social injustice is inseparable from physical environments, the environmental movements of the early twentieth century, devoted to conserving “natural resources” or to preserving aesthetic natures, were not just unconcerned by the plight of the poor or otherwise disenfranchised, but actively took up positions that articulated “conservation” with a white, middle-to-upper class.
She sees “the great mounds” of a village woman “offering her white globe of breast to the eager child” (32), she feels the “thighs of the hills alive and the milk from the breast of the wind,” and she cries out to her daughters, “O you are wild young daughters . . feeling [her] breast drive deep as the soil” (36). ” Not unlike Luce Irigaray’s “Commodities among Themselves,” Le Sueur’s lyrical imagery envisions an unbounded system of exchange, “without accounts, without end”: “Nature’s resources would be expended without depletion, exchanged without labor, freely given, exempt from masculine transactions: enjoyment without a fee, well-being without pain, pleasure without possession” (Irigaray 197).
Bodily Natures: Science, Environment, and the Material Self by Stacy Alaimo