Rebekka and Margalitha stand outside the cultured women’s patriarchal norms via the assertion of their individuality and sexuality. They are not restricted by rules, which regulate gender relations or the society. They transcend femininity ideals and dodge cultural definitions. They render society’s insistence as well as their male colleagues considering female sexuality superfluous through rejection of pressure for performance on their body. Nevertheless, some critics believe that Margalitha is still restrained in patriarchal femininity ideals because she yields in her body to Thomas. However, Rebekka and Margalitha query the generally recognized premises of stressing female chastity within Kerala society.
Deep ecology and ecofeminism might continue wrangling, population growth, racism issues alongside valuing of some people over others or all humans against other non-humans would stir the actions and thoughts of eco-feminists on a worldwide scale. Within the Indian belief systems, the Goddess denotes Shakti or power, which destroys, empowers, and protects. Joanna Macy extends the meaning behind spiritual experience as finding “oneself empowered to take action on behalf of other beings or on behalf of the larger whole—and the (empowerment itself appears to be achieved through those or that for whose sake one acts” (quoted in Warren, Ecofeminist 32). Additionally, Warren feels thatspiritualities of ecofeminism offer empowerment and survival strategies. They could empower those that ‘dare to care’. They could offer opportunities for people with similar spirit, to be relevantly available for one another. The spiritual ecofeminists urge societies to agree that the existing worldview has been unable to form healthy societies, thus they might attempt other methods. The holistic way of life of the Aborigines in Australia constitutes a good example.