In 2002, Futerra, a British media company advocating sustainability, launched "The Seasons Alter," a four-minute video of Titania's "bad weather" speech. Played by two actresses, Titania chides the surly Oberon, chasing him around the sparse modernist set dominated by an enormous clock. He responds to her recital of environmental disasters stemming from their quarrel by placing the onus on her: "Do you amend it then: it lies in you." She then repeats her own last line more forcefully: "We are their parents and original." (1) Formerly, directors were wont to shorten this speech--the longest in the play--because its serious topicality broke the spell of comic fantasy. Futerra, by extracting its prescient relevance to the contemporary global warming crisis, thrust A Midsummer Night's Dream into the Anthropocene. (2) By posing their fault equally, however, Futerra obscures the ethicality of their respective positions. It places Titania's commitments to rectifying the weather patterns upon which farmers depend and nurturing her votaress's child on the same level as Oberon's whim, an expression of power invested in him by a patriarchal hierarchy. Their debate also puts the Fairy Queen's concern for the world's inhabitants in conflict with her maternal affection for one particular child. She is not allowed by Oberon to love both. By trickery, he obtains the changeling, quells her rebellion, and reabsorbs her into his hierarchal order. However, Titania's challenge to his rule lingers from the image of her loving command over the forest dwellers, a delicate dream of an alternative relationship, of a possible something else. Titania's importance in the play and the expansive expression of her values and desires demonstrates one woman's conflict between her loyalty to nature and to her husband/king. Three other female characters in classical dramas also face similar dilemmas of having to choose between their identities associated with forest life and their roles in patriarchal societies: Sakuntala in Kalidasa's eponymous fifth century Sanskrit play, Neang Seda (Sita) in the Reamker, the eighteenth century Cambodian version of the Sanskrit Ramayana, (3) and Shakespeare's Rosalind in As You Like It. All four are unusual in that they are aristocratic women who spend the duration of their respective dramas in forests. Ecofeminism Their conflicts reprise one of the major concerns of ecofeminism that examines the "important connections between the oppression of women and the destruction and misuse of nonhuman nature within male-dominated cultures." (4) This general formulation does not specify the important connections, but Karla Armbruster adds, "central to the ecofeminist agenda is the goal of individual, social, and ideological change--specifically, change that will improve the cultural standing of women and nature." (5) She implies that the hierarchy of dualisms that divide the world and valorize the male side, such as nature/female and culture/male, has to be dissolved to allow more nuanced interconnections. These artificial divisions, with their concomitant ramifying dyads, were imposed not only to simplify, dominate, and unify the multiplicity of life forms, but also to justify that domination as the natural order. The mutual exclusivity of dualisms has been harmful to both halves, and ecofeminism challenges the gendered essentializing of qualities. It critiques those expected of women that perpetuate the notion that they are somehow physically and emotionally closer to nature, in contradistinction to mind, reason, and the scientific method, and that this association invalidates their environmental knowledge and concern. "Inherent in ecofeminism," writes Barbara Gates, "is a belief in the interconnectedness of all living things. Since all life is nature, no part of it can be closer than another to 'nature.'" (6) At the same time, it must account for women's historical roles as nurturing caregivers and the current focus of agencies dedicated to poverty eradication by empowering poor women to protect their own environment. …

中文翻译：

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森林中的四个女人：生态女性主义者将森林视为家

2002 年，倡导可持续发展的英国媒体公司 Futerra 推出了“The Seasons Alter”，这是一部 4 分钟的 Titania“恶劣天气”演讲视频。由两位女演员扮演，泰坦尼亚责备脾气暴躁的奥伯伦，在一个由巨大时钟主导的稀疏现代主义场景中追逐他。他通过将责任推给她来回应她对因争吵而引发的环境灾难的朗诵：“那么你要修改它：它在于你。” 然后她更有力地重复了她自己的最后一句话：“我们是他们的父母和原创。” (1) 以前，导演们习惯于缩短这段话——全剧中最长的——因为它严肃的话题性打破了喜剧幻想的魔咒。Futerra，通过提取其与当代全球变暖危机的先见之明的相关性，推出了仲夏夜” s 梦想进入人类世。(2) 然而，通过平等地提出他们的错误，Futerra 掩盖了他们各自立场的道德性。它将 Titania 承诺纠正农民所依赖的天气模式，并将她的女仆的孩子培养在与 Oberon 的心血来潮相同的水平上，这是父权等级制度赋予他的权力表达。他们的辩论也使仙女女王对世界居民的关注与她对一个特定孩子的母爱相冲突。奥伯伦不允许她同时爱两者。通过诡计，他获得了幻形灵，平息了她的叛乱，并将她重新吸收到他的等级秩序中。然而，泰坦尼亚对他的统治的挑战源于她对森林居民的爱的指挥形象，一种对另类关系的微妙梦想，可能的别的东西。Titania 在剧中的重要性以及她的价值观和欲望的广泛表达表明了一个女人对自然和丈夫/国王的忠诚之间的冲突。古典戏剧中的其他三个女性角色也面临着类似的困境，必须在与森林生活相关的身份和他们在父权社会中的角色之间做出选择：Kalidasa 同名的五世纪梵文戏剧中的 Sakuntala，Reamker 中的 Neang Seda（Sita），十八世纪柬埔寨版本的梵文罗摩衍那，(3) 和莎士比亚的罗莎琳德，如你所愿。这四个人的不同之处在于她们都是贵族女性，她们在森林中度过了各自的戏剧时间。生态女性主义 他们的冲突再次成为生态女性主义的主要关注点之一，它考察了“ 二元论的相互排他性对双方都有害，生态女性主义挑战了品质的性别本质化。它批评那些对女性的期望，她们认为她们在某种程度上在身体和情感上更接近自然，与思想、理性和科学方法相反，并且这种关联使她们的环境知识和关注无效。“生态女性主义的本质，”芭芭拉·盖茨写道，“相信所有生物都是相互关联的。因为所有生命都是自然，它的任何部分都不能比另一部分更接近'自然'。”（6）同时，它必须考虑到妇女作为养育照顾者的历史角色以及致力于通过赋予贫困妇女保护自己环境的能力来消除贫困的机构当前的重点。… 生态女性主义挑战了品质的性别本质化。它批评那些对女性的期望，她们认为她们在某种程度上在身体和情感上更接近自然，与思想、理性和科学方法相反，并且这种关联使她们的环境知识和关注无效。“生态女性主义的本质，”芭芭拉·盖茨写道，“相信所有生物都是相互关联的。因为所有生命都是自然，它的任何部分都不能比另一部分更接近'自然'。”（6）同时，它必须考虑到妇女作为养育照顾者的历史角色以及致力于通过赋予贫困妇女保护自己环境的能力来消除贫困的机构当前的重点。… 生态女性主义挑战了品质的性别本质化。它批评那些对女性的期望，她们认为她们在某种程度上在身体和情感上更接近自然，与思想、理性和科学方法相反，并且这种关联使她们的环境知识和关注无效。“生态女性主义的本质，”芭芭拉·盖茨写道，“相信所有生物都是相互关联的。因为所有生命都是自然，它的任何部分都不能比另一部分更接近'自然'。”（6）同时，它必须考虑到妇女作为养育照顾者的历史角色以及致力于通过赋予贫困妇女保护自己环境的能力来消除贫困的机构当前的重点。… 它批评那些对女性的期望，她们认为她们在某种程度上在身体和情感上更接近自然，与思想、理性和科学方法相反，并且这种关联使她们的环境知识和关注无效。“生态女性主义的本质，”芭芭拉·盖茨写道，“相信所有生物都是相互关联的。因为所有生命都是自然，它的任何部分都不能比另一部分更接近'自然'。”（6）同时，它必须考虑到妇女作为养育照顾者的历史角色以及致力于通过赋予贫困妇女保护自己环境的能力来消除贫困的机构当前的重点。… 它批评那些对女性的期望，她们认为她们在某种程度上在身体和情感上更接近自然，与思想、理性和科学方法相反，并且这种关联使她们的环境知识和关注无效。“生态女性主义的本质，”芭芭拉·盖茨写道，“相信所有生物都是相互关联的。因为所有生命都是自然，它的任何部分都不能比另一部分更接近'自然'。”（6）同时，它必须考虑到妇女作为养育照顾者的历史角色以及致力于通过赋予贫困妇女保护自己环境的能力来消除贫困的机构当前的重点。… 与思想、理性和科学方法相反，并且这种关联使他们的环境知识和关注无效。“生态女性主义的本质，”芭芭拉·盖茨写道，“相信所有生物都是相互关联的。因为所有生命都是自然，它的任何部分都不能比另一部分更接近'自然'。”（6）同时，它必须考虑到妇女作为养育照顾者的历史角色以及致力于通过赋予贫困妇女保护自己环境的能力来消除贫困的机构当前的重点。… 与思想、理性和科学方法形成对比，并且这种关联使他们的环境知识和关注无效。“生态女性主义的本质，”芭芭拉·盖茨写道，“相信所有生物都是相互联系的。因为所有生命都是自然，它的任何部分都不能比另一个更接近'自然'。”（6）同时，它必须考虑到妇女作为养育照顾者的历史角色以及致力于通过赋予贫困妇女保护自己环境的能力来消除贫困的机构当前的重点。…