Women's social status, womens rights, international division of labour, capitalist country, socialist country, developing country - womens organization, trends, historical, USA and Western Europe, cultural factors, political aspects, woman workers, capitalism, feudalism, sexual division of labour, labour productivity, colonialism, economic role, homemakers, production relations, violence, China, India, Viet Nam, case studies. Bibliography, statistical tables.

This study traces the social origins of the sexual division of labour. It provides a history of the related processes of colonization and housewifization and extends this analysis to the contemporary new international division of labour and the role which women have to play as the cheapest producers and consumers. In this new edition, Maria Mies applies her theory to the globalized world and answers her critics.

This groundbreaking work remains as relevant today as when it was when first published. Two of Zed's best-known authors argue that ecological destruction and industrial catastrophes constitute a direct threat to everyday life, the maintenance of which has been made the particular responsibility of women. In both industrialized societies and the developing countries, the new wars the world is experiencing, violent ethnic chauvinisms and the malfunctioning of the economy also pose urgent questions for ecofeminists. Is there a relationship between patriarchal oppression and the destruction of nature in the name of profit and progress? How can women counter the violence inherent in these processes? Should they look to a link between the women's movement and other social movements? Maria Mies and Vandana Shiva offer a thought-provoking analysis of these and many other issues from a unique North-South perspective. They critique prevailing economic theories, conventional concepts of women's emancipation, the myth of 'catching up' development, the philosophical foundations of modern science and technology, and the omission of ethics when discussing so many questions, including advances in reproductive technology and biotechnology. In constructing their own ecofeminist epistemology and methodology, these two internationally respected feminist environmental activists look to the potential of movements advocating consumer liberation and subsistence production, sustainability and regeneration, and they argue for an acceptance of limits and reciprocity and a rejection of exploitation, the endless commoditization of needs, and violence.

A graphic illustration of how women bear the impact of development processes in countries where poor peasant and tribal societies are being 'integrated' into an international division of labor under the dictates of capital accumulation.

In retrospect, my life appears to me like a meandering river which started out as a small stream in the mountains of the volcanic Eifel. The stream eventually collected more waters, grew broader and broader, and branched out into a huge network that now encompasses the whole world. In this autobiography Maria Mies packs in seventy-seven years of life: from the small German village of her childhood, to the world of the Indian subcontinent. Sociologist and womens studies researcher, scholar, ecofeminist, and international activist against violence against women and exploitation through globalisation, Maria Mies is one of the worlds original thinkers. Her achievements include developing groundbreaking praxis and theory around the concept of "housewifisation", the violence of colonisation and profound writings about ecofeminism. She fights the Multilateral Agreement of Investment, she fights the General Agreement on Trade in Services, she fights against the patenting of life and tackles reproductive and genetic engineering as well as food security, but she never gives up hope that there is an alternative to present day injustice and exploitation; that "the good life" is possible. And Maria never forgets her origins: Despite all my travels around the world, I have never forgotten where I came from: from a peasant family in a small village. This not only helped me keep my feet on the ground, but also protected me from excessive romanticism and quixotic idealism. I know that the food doesnt come from the supermarket but from the soil.