<p> This dissertation explores the stories of seven women spiritual-ecofeminist-activist-artists, including myself. It answers the question, <i>What transformative and spiritual connections does one have with her ecofeminist activism and art? </i></p><p> This study connects different ways of knowing from the mind, body, heart and spirit; and it has three significant dimensions. The first dimension&mdash;transdisciplinary spiritual feminist inquiry&mdash;allows the researcher to interconnect several disciplinary ways of knowing, and it presents feminist ways to inquire about experiences with activism and creative artistic expression. The second dimension&mdash;exploration of transformational and spiritual connections&mdash;explores how study participants experience spiritual connections within their spiritual-ecofeminist-activist-artwork. The third dimension&mdash;inspirational narratives&mdash;holds the hope for the reader to connect to these stories, ecofeminist activism, and artwork, and become inspired to become agents of creative social change. After the conclusion of each of the interviews, I created a reflective art-piece, inspired by each artist-activist.</p><p> The research methodology combines transdisciplinary inquiry with feminist and women&rsquo;s spirituality methods. Epistemological approaches are rooted in women&rsquo;s spirituality and feminism.</p><p> The responses of the seven women spiritual-ecofeminist-activist-artists revealed, upon analysis, nine shared themes: Inspiring Others; Finding One's Voice, Connecting to Ancestors, Healing; Honoring/Connecting to Nature, Finding Community, Traveling, Greening Daily Life, and Discovering/Honoring the Goddess. These themes, along with the three main themes&mdash;Early Inspiration and Goals, Art and Activism Interconnections, and Spiritual Dimensions&mdash;affirm that numerous spiritual and transformative connections exist between their activism and creative artwork, and that these connections are dependent upon the person&rsquo;s background, history, chosen spiritual-ecofeminist-activist-artwork, and creative media. Their responses indicate that there is a spiritual component to their spiritual-ecofeminist-activist-artwork and that their activism and artwork are interconnected. Their responses show that each of the seven women spiritual-ecofeminist-activist-artists defines ecofeminism in her own unique way, while making connections to nature, women, the sacred feminine or Goddess, and healing. And they utilized art and spiritual sources to heal and regain balance in their lives. The voices in this study, through storytelling, create a space of &ldquo;multiple consciousness,&rdquo; where the multi-dimensional voices of the seven women spiritual-ecofeminist-activist-artists are heard and valued.</p>

<p> This dissertation considers the characteristics of a sacred feminine perspective toward death and dying in today&rsquo;s United States. A sacred feminine perspective as brought to the deathbed by women healers respects the sanctity of life; intuitively adopts a holistic perspective; and <i> witnesses</i>, not observes, the dying through active engagement on physical, psychological, and spiritual levels. A sacred feminine perspective affirms the dying person&rsquo;s journey as one of self-acceptance and release. To explore this perspective&rsquo;s healing power, I pose the following question: <i> How can end-of-life caregiving and religious perspectives on dying be integrated toward a spiritual feminist perspective to create a new paradigm of care for the dying person?</i> </p><p> To answer this inquiry, I explored from a phenomenological perspective the stories from end-of-life caregivers, primarily in the United States, as well as literature from other healing modalities to develop a framework that may be used by those assisting the dying. The methodologies I utilized for this study are women&rsquo;s spiritual ways of knowing, including spiritual feminist hermeneutics. In my research, I applied narrative analysis&mdash;integrating organic and intuitive inquiry methods&mdash;to relevant literature, including stories from end-of-life caregivers about the types of care used in their work, as well as their interpretations of the dying persons&rsquo; experiences. This methodological integration allowed me to achieve a more nuanced understanding of the human experience of dying, and to develop and enhance skillful means for the sacred work of midwifing death. </p><p> In this theoretical study, I propose a model called the Body-Soul-Spirit Positionality Paradigm, which holds that each person lives as well as dies primarily through one of three dimensions of self: the body, the soul (defined here as feelings and thoughts), or the spirit. A major objective of this dissertation is the development and illustration of the Body-Soul-Spirit Positionality Paradigm as a practical/theoretical framework for addressing the specific physical, emotional/mental, and spiritual needs of the dying person to help them truly rest in peace. </p><p> By understanding the dying person&rsquo;s positionality, the end-of-life doula will be able to provide personalized access to effective healing modalities such as the implementation of positionality blessing cards.</p><p>