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As a solution to these crises, bringing back the feminine sensitivity can become a welcome change. The Bishnoi community, in particular, propagated Eco-feminism for the cause of the environment. Therefore, this paper aims to study the community in detail along with suggesting a Bishnoi Environment Protection Model as an Indian indigenous solution to the global environmental problems.

The method of obtaining information was a detailed questionnaire-based interview along with multiple focus group discussions. The interviews were conducted with the women who belong to the Bishnoi community and who are actively taking forward the ethos of their community. Interviews were conducted across a span of different villages to cover a different portion of the Bishnoi population. Adding to this, multiple focus group discussions took place in the temple, wild-life protection center, Self-help group women's households, community meetings.

Religion and science are complementary and supplementary to each other in the true sense. It would be good to recall what the greatest scientist had said “Science without religion is blind and religion without science is lame”.

The research limitation of this paper is that it is a field study-based research wherein the research findings are the outcomes of personal interviews with the village community people. The limitation, therefore, lies in the simplicity of the research arguments put forward in this paper. The implication of this research would be to challenge the dominant research paradigms in the field of Eco-feminism and Climate Change and bring grass root narratives to the forefront.

The practical implication of this research paper is that in Environment related policy solutions, rural women should be appointed as consultants of advisors in the high profile decision-making policy groups. It would make the process very democratic and rooted in ground-level solutions. If the Bishnoi community women of India are given their due regard they would eventually play significant roles in the decision-making groups at the national and international levels.

Other than having a policy implication, this research paper has a social implication too. The community narratives which have been hidden for so long in the remote villages of India will come to the forefront and help as a guiding force.

This paper recommends that India should propagate its culturally-rooted principles such as the one in Jambhoji's commandments. India should strongly put these normative values in the international organizations and contribute to a new epistemology of knowledge in the counter effect of existing ones. This would make a paradigm shift at the level of the knowledge-power in which the developed nations manipulate the rest of the world. The new terminologies, concepts, agendas, goals should be formulated by deriving the knowledge from age-old communities in India. The people of these communities have even given their lives for the protection of the environment.

This chapter aims to rethink how gender inequality is related to interpersonal and structural asymmetries of power displayed in our relationships with ecosystems, questioning the classical concept of ‘nature’ as something ‘out there’, as pointed out by dark ecology. First, with the aim of offering a joint North–South critical perspective on equality and sustainability, critical ecofeminism, through the work of A. Puleo, will be explained as a Spanish feminist line of thought and movement. This author, rejecting some essentialist visions of deep ecology, sets her ideas in relation to general critical social theory. Second, contrasting perspectives (critical feminism and ecology) will be combined to offer a rich cross-fertilisation between different perspectives and traditional themes in criminology. A common denominator can be found in the exercise of criticism through questioning binary categories, underlying assumptions and social injustice in relation to the visibility of harms. Third, the relevance of ecofeminism for current criminological debates will be highlighted beyond the obvious connections with green victimology. Finally, ecofeminism will be interpreted as a new critical standpoint and as a more inclusive language for fostering the criminological and victimological imagination in order to help to rethink the rules of the criminal justice system.

This chapter engages cosmopolitan and feminist paradigms of knowledge production through their shared ethics of social justice, equality, and diversity, promoting integration into an emerging postdisciplinary focus on embodied cosmopolitanism(s) as a promising way forward in tourism studies. Cosmopolitan paradigms theorize the dialectics of cultural diversity and universal rights, while feminist cosmopolitanism focuses on gender and sexuality equality and difference within this intersection. An embodied approach combines work on “the body” and “situated embodiment” with the cosmopolitan to embrace all human differences and acknowledge that the researchers’ own embodied cosmopolitanism affects research questions, ethics, and praxis toward transformation in research communities and the academy.

Provides an overview of ecological feminism (ecofeminism) and discusses the implications for marketing. Shows how ecofeminist perspectives demand that we question not only the destruction of the environment but also our fundamental social relations and structures. Illustrates marketing’s contribution to ecopatriarchy with examples from the marketing academy and the advertising world. Concludes by asking marketers to rethink certain basic marketing principles.

Purpose: This paper aims to present the case study of the SHE (Šibenik Hub for Ecology) hub project, ecofeminist business practice in Croatia. The SHE hub is a sustainable tourism project based around issues of ‘ethical consumerism’ and sustainable development and shows that is possible to implement ecofeminist ideas in business.

Method: Paper is divided into two parts. The first part is theoretical and presents an overview of relevant literature regarding ecofeminism, sustainable development, corporate social responsibility and green consumerism. The second part is a case study of the SHE hub project, based on analysis of the project website, content analysis of the media coverage regarding the project and an in-depth interview with project initiator.

Findings: The results show that strengthening of the ethical consumerism movement has given a new impetus to the realisation of ecofeminist projects in real life and that SHE hub is a good example of this. Although the SHE hub has insufficient transformative social potential, it is important to notice that sustainable change always begins with small steps.

Originality/value: The topic of the relationship between social corporate responsibility and ecofeminism has not been researched, so this case study represents a valuable contribution to the research of this relationship.

This chapter offers a new sustainability-oriented paradigm for cultural and heritage tourism studies: an integrated approach to heritage tourism and heritage conservation based on resilience. Its extensive literature review examines resilience in a range of disciplinary areas, including heritage conservation and tourism studies. An important aim is to “make visible” often neglected parameters in the interactions among social, cultural, economic, and environmental dimensions of heritage conservation and tourism. Within the broader concept of resilience, “cultural resilience” was identified as a crucial bridge between conservation and tourism. The study argues that resilience in general and its cultural forms in particular offer a potentially valuable framework vital for an integrated approach between the two in the common pursuit to manage change and uncertainty in cultural and heritage destinations. The chapter concludes with directions for further development of sustainability-oriented paradigm studies.

Pressing sustainability issues face the 21st century, as identified by the Millennium Development Goals and its post initiatives, and ethical principles related to fairness, equity, and justice are increasingly important to address climate change and resource scarcities. Yet, such ethical dimensions remain surprisingly little addressed in the tourism literature. Ecofeminist critique offers insights into this gap, identifying historical antecedents in patriarchal, Enlightenment-driven discourses of science where positivistic approaches facilitate the control and use of nature and women. This chapter draws from this critique to propose a preliminary, justice-oriented framework to resituate sustainable tourism within an embodied paradigm that covers intangibles such as emotions, feelings, and an ethic of care.