User:B l186/sandbox/final article

These are my recommendations for revising the article: [Queer Ecology].

Copied content from Queer ecology; see that page's history for attribution.

- I added a citation in the section "Queer ecology and human society."

= Definition = "The term “queer ecology” refers to a loose, interdisciplinary constellation of practices that aim, in different ways, to disrupt prevailing heterosexist discursive and institutional articulations of sexuality and nature, and also to reimagine evolutionary processes, ecological interactions, and environmental politics in light of queer theory. Drawing from traditions as diverse as evolutionary biology, LGBTTIQQ2SA (lesbian, gay, bisexual, transgender, transsexual, intersex, queer, questioning, two-spirited, and allies) movements, and queer geography and history, feminist science studies, ecofeminism, and environmental justice, queer ecology currently highlights the complexity of contemporary biopolitics, draws important connections between the material and cultural dimensions of environmental issues, and insists on an articulatory practice in which sex and nature are understood in light of multiple trajectories of power and matter"

Queer ecology and human society
Queer ecology is also relevant when considering human geography. For example, Catriona Sandilands considers lesbian separatist communities in Oregon as a specific manifestation of queer ecology. Marginalized communities, according to Sandilands, create new cultures of nature against dominant ecological relations. Environmental issues are closely linked to social relations that include sexuality, and so a strong alliance exists between queer politics and environmental politics. “Queer geography” calls attention to the spatial organization of sexuality, which implicates issues of access to natural spaces, and the sexualization of these spaces. This implies that unique ecological relationships arise from these sexuality-based experiences. Furthermore, queer ecology disrupts the association of nature with sexuality. Matthew Gandy proposes that urban parks, for example, are heteronormative because they reflect hierarchies of property and ownership. “Queer,” in the case of urban nature, refers to spatial difference and marginalization, beyond sexuality.

Queer ecology is also important within individual households. As a space influenced by society, the home is often an ecology that perpetuates heteronormativity. Will McKeithen examines queer ecology in the home by considering the implications of the label “crazy cat lady.” Because the “crazy cat lady” often defies societal heterosexist expectations for the home, as she, instead of having a romantic, male, human partner, treats animals as legitimate companions. This rejection of heteropatriarchal norms and acceptance of multispecies intimacy makes the home into a queer ecology.

Queer ecology also works its way into feminist economics, which are centered at childcare and reproduction. Anti-capitalist feminists use queer ecology to disentangle the gender binary, including the ties between the female body’s reproductive potential and the responsibility of social reproduction and childcare.