The Link of Domestic Violence and Animal Cruelty through an Ecofeminist Perspective
Individual Research on Challenging Interactions between Humans and Animals
Jamila Gayle H. Paris
Abstract
Ecofeminism claims that the violation of women and nature are intertwined and that their connection
offers an understanding of the oppression of both. Karen Warren introduced the logic of domination,
which is the structure that gives justification for a man to dominate both women and nature. Historically,
man dominated, exploited, and commodified those below him as natural resources which includes non-
human beings that bear resemblance to him - the animals. With this, it can be said that this logical
structure is also responsible for the link between women and animal oppression. In patriarchal societies,
especially in the Philippines where masculinist attitudes are endorsed, domestic violence persists. For
some, violence begins at home and is nurtured there where beings, able to experience pain, reside. So, this
culture of violence extends to nonhuman animals and can reinforce the suffering of both victims of
domestic violence and animal cruelty. Though animals have been victims of accidental accounts, abusers
use animals as “tools” to project control and manipulation over family members, partners, and children.
Prevalence of reports regarding animal cruelty suggests the abuser’s capacity to cause harm or kill both
human and non-human beings in the household may result in the members of the family experiencing
“multiple forms of violence” (Ascione, 1998). This suggests that there is a link between domestic
violence and animal cruelty. This study aims to explain this link through the lens of ecofeminism and
inquire into culture’s contribution to this. It is also essential to look at the elements of a specific Filipino
cultural practice and identify whether this magnifies or alleviates the continued abuse of both women and
animals.
Research Problem/Questions:
1. Is there a link between domestic violence and animal cruelty?
2. How has culture contributed to the severity of the link?
3. What elements of our culture structurally exacerbate the continued abuse of both?
Significance of the Research Project: As domestic violence statistics soar higher in the Philippines
especially now this pandemic, it is assumed that the animal cruelty rate corresponds to this increase. On a
large scale, this study provides solutions that help enrich the data in the Philippines regarding the link
between the two. The amount of studies in the country regarding this is scarce thus, this study may offer a
basis for new theoretical foundations for Filipino environmentalists, feminists, animal rights groups, and
health practitioners. Because this is centered on addressing the welfare of the victims of domestic
violence and ensuring the animals’ rights to continued existence, this may also help reveal the intersection
with other forms of abuse, specifically child and elderly abuse. If utilized, a strong model centered on the
shared maltreatment of women and animals can be constructed and with this, ideally, be present in the
institutions to make revisions and revamping of Philippine laws and regulations regarding domestic
violence and animal cruelty possible. Along with the findings regarding culture, this may also support the
approach to Care Ethics.
Ecofeminism
, In an interview about ecofeminism, Vandana Shiva said that the assumptions that nature is dead
and that women are the second sex are at the roots of ecological destruction (Gonzales, 2013). As a
replacement for the dominating philosophy majority of the people subscribes to, ecofeminism was
introduced as the non-appropriating philosophy that recognizes that the earth as a whole is a living
organism and that women are not the second sex but are just equal to men in participation and production
in society. This philosophy and movement says that the association of women and nature which is a
construct of the patriarchal framework, must be recognized.
Fig. 1. Women’s ecofeminist practice of planting trees in Piplantri village, Rajasthan, India.
https://medium.com/letskarmyo/what-is-eco-feminism-how-an-indian-village-transformed-itself-through-
innovative-steps-in-418216a0766d
Earth as female is seen as the giver and supporter of life with two faces: the passive, nurturing
mother; and the wild, uncontrollable one (Plant, 1980). These were seen as cultural restraints since earth
as female is “alive”, to do violence towards it is unethical. However, when man created technology, these
were replaced by dominating mechanical images. Since nature is the provider of unlimited resources, it is
expected to be there for human consumption thus, it must be controlled. Hence, men must have power
over nature. These images were the basis of whether the women-nature connection must be embraced or
rejected. The affinity of women with nature and the difference of women from nature created tensions
within the ecofeminist community.
Though ecofeminism has been defined differently by ecofeminists, it is based on these similar
claims: (i) connections of both the oppression of women and nature are vital; (ii) the nature of these
connections offers an understanding of the oppression of both women and nature; (iii) feminist theory and
praxis must include an ecological perspective; (iv) resolving ecological problems must incorporate a
feminist perspective (Warren, 1987). Moreover, ecofeminism also says that the combination of ecology
and feminism demonstrates that the two are fundamentally related. The variety of ecology and feminism
relevant to ecofeminism are respectively as follows:
(i) the cause of human's abuse of non-human nature is the culture-nature dichotomy that
is implicit in and fundamental to our culture's worldview;
(ii) the cause of women's oppression is the system of gender roles, and the way to end
this oppression is to alter this gender role system (Mayer, 1994).
Individual Research on Challenging Interactions between Humans and Animals
Jamila Gayle H. Paris
Abstract
Ecofeminism claims that the violation of women and nature are intertwined and that their connection
offers an understanding of the oppression of both. Karen Warren introduced the logic of domination,
which is the structure that gives justification for a man to dominate both women and nature. Historically,
man dominated, exploited, and commodified those below him as natural resources which includes non-
human beings that bear resemblance to him - the animals. With this, it can be said that this logical
structure is also responsible for the link between women and animal oppression. In patriarchal societies,
especially in the Philippines where masculinist attitudes are endorsed, domestic violence persists. For
some, violence begins at home and is nurtured there where beings, able to experience pain, reside. So, this
culture of violence extends to nonhuman animals and can reinforce the suffering of both victims of
domestic violence and animal cruelty. Though animals have been victims of accidental accounts, abusers
use animals as “tools” to project control and manipulation over family members, partners, and children.
Prevalence of reports regarding animal cruelty suggests the abuser’s capacity to cause harm or kill both
human and non-human beings in the household may result in the members of the family experiencing
“multiple forms of violence” (Ascione, 1998). This suggests that there is a link between domestic
violence and animal cruelty. This study aims to explain this link through the lens of ecofeminism and
inquire into culture’s contribution to this. It is also essential to look at the elements of a specific Filipino
cultural practice and identify whether this magnifies or alleviates the continued abuse of both women and
animals.
Research Problem/Questions:
1. Is there a link between domestic violence and animal cruelty?
2. How has culture contributed to the severity of the link?
3. What elements of our culture structurally exacerbate the continued abuse of both?
Significance of the Research Project: As domestic violence statistics soar higher in the Philippines
especially now this pandemic, it is assumed that the animal cruelty rate corresponds to this increase. On a
large scale, this study provides solutions that help enrich the data in the Philippines regarding the link
between the two. The amount of studies in the country regarding this is scarce thus, this study may offer a
basis for new theoretical foundations for Filipino environmentalists, feminists, animal rights groups, and
health practitioners. Because this is centered on addressing the welfare of the victims of domestic
violence and ensuring the animals’ rights to continued existence, this may also help reveal the intersection
with other forms of abuse, specifically child and elderly abuse. If utilized, a strong model centered on the
shared maltreatment of women and animals can be constructed and with this, ideally, be present in the
institutions to make revisions and revamping of Philippine laws and regulations regarding domestic
violence and animal cruelty possible. Along with the findings regarding culture, this may also support the
approach to Care Ethics.
Ecofeminism
, In an interview about ecofeminism, Vandana Shiva said that the assumptions that nature is dead
and that women are the second sex are at the roots of ecological destruction (Gonzales, 2013). As a
replacement for the dominating philosophy majority of the people subscribes to, ecofeminism was
introduced as the non-appropriating philosophy that recognizes that the earth as a whole is a living
organism and that women are not the second sex but are just equal to men in participation and production
in society. This philosophy and movement says that the association of women and nature which is a
construct of the patriarchal framework, must be recognized.
Fig. 1. Women’s ecofeminist practice of planting trees in Piplantri village, Rajasthan, India.
https://medium.com/letskarmyo/what-is-eco-feminism-how-an-indian-village-transformed-itself-through-
innovative-steps-in-418216a0766d
Earth as female is seen as the giver and supporter of life with two faces: the passive, nurturing
mother; and the wild, uncontrollable one (Plant, 1980). These were seen as cultural restraints since earth
as female is “alive”, to do violence towards it is unethical. However, when man created technology, these
were replaced by dominating mechanical images. Since nature is the provider of unlimited resources, it is
expected to be there for human consumption thus, it must be controlled. Hence, men must have power
over nature. These images were the basis of whether the women-nature connection must be embraced or
rejected. The affinity of women with nature and the difference of women from nature created tensions
within the ecofeminist community.
Though ecofeminism has been defined differently by ecofeminists, it is based on these similar
claims: (i) connections of both the oppression of women and nature are vital; (ii) the nature of these
connections offers an understanding of the oppression of both women and nature; (iii) feminist theory and
praxis must include an ecological perspective; (iv) resolving ecological problems must incorporate a
feminist perspective (Warren, 1987). Moreover, ecofeminism also says that the combination of ecology
and feminism demonstrates that the two are fundamentally related. The variety of ecology and feminism
relevant to ecofeminism are respectively as follows:
(i) the cause of human's abuse of non-human nature is the culture-nature dichotomy that
is implicit in and fundamental to our culture's worldview;
(ii) the cause of women's oppression is the system of gender roles, and the way to end
this oppression is to alter this gender role system (Mayer, 1994).
