Rose's Ecofeminism Thoughts

Having adhered to a vegan diet for more than a week, I can attest that it was not as challenging as I had anticipated. Perhaps because I already lead a low-carb lifestyle, the alterations were not as extreme as I had envisioned. I also enjoy cooking and possess an innate talent for creating meals from whatever ingredients are on hand; so, food prep was easy. The hardest part of the process for me was shopping for the necessary ingredients for meal planning.

Image by Rose Costa

During my first trip to the supermarket, I quickly discovered that “vegan” food items were not readily available at the chain I shop, and the few that were available had exorbitant price tags. To keep my costs low, I resorted to shopping at multiple stores.

This realization was disheartening and troubling as it dawned on me that adopting a vegan lifestyle may not be a viable option for many individuals, particularly those belonging to marginalized communities who live in poverty. It begs the question, why is it less expensive to purchase a fast-food burger than to buy a package of vegan flat bread? The exploitation of healthier food options is undoubtedly a significant contributing factor to the high obesity rates prevalent in the United States.

My first day of veganism was easy. I had my usual protein shake for breakfast (plant protein instead of whey), and since I worked in Boston that day, my coworkers and I purchased lunch from the cafeteria. One of them suggested a Blueberry Burst Wrap, and it was delicious! The wrap was large, and I took half home for supper.

Unfortunately, after the long commute, I was so hungry when I got home, I forgot to take photos of the wrap, but captured the ingredients to make it again. I have made it twice since, and it tastes better each time.

The rest of the week, I followed simple recipes for foods I would typically make as side dishes to accompany meat entrees, carefully reading labels to ensure there were no meat products in the ingredients.

• Brown rice & black beans
• Tabbouleh
• Vegetable stew
• Mixed bean salad

  

 

One of my vegan friends was so excited that I was giving veganism a try, she offered to share some of her meals with me. Although I enjoyed some very tasty dishes that I had not thought of making before, I had not realized many were heavy on seasoning, which I am not particularly a fan of, but I customized the taste by adding other ingredients to make it more to my liking. Unfortunately, I changed the seasoning so much that I might never be able to replicate the taste again.

The meals my friend prepped for me consisted of an array of different foods (photos below), some which I tried for the first time, including vegan grape leaves and tofu. The vegan grape leaves with brown rice were delicious, and I have since made a variation with cabbage, but the tofu was a disappointment to me. There is something about the texture of tofu that I could not enjoy. This is not uncommon for someone who undergoes weight loss surgery, and although it has been over a decade, I still come across some foods, now and again, that I cannot eat.

• Thai curry beans
• Vegan grape leaves
• Tofu chicken boats
• Tofu chicken cucumber salad

  

Overall, I enjoyed the foods I cooked, and most importantly, I felt good about my decision to try veganism which was motivated by a desire to further explore the ethical dimensions of my relationship with food. At the end of my commitment, I feel the plan was successful in that it forced me to be more conscious about what I feed my body. I began scrutinizing food labels, a habit I had abandoned since my post-bariatric surgery, and surprisingly, when I came across meat-based ingredients, I felt a moral duty to not consume the products, a transformation I never thought possible since I had been a dedicated “medium-rare” steak consumer throughout my life.

Nonetheless, by avoiding animal products, I am confident that I have reduced animal suffering and minimized the environmental impact of animal agriculture, which was my original intention.

 

 

Furthermore, I am amazed by the positive effects of adopting a plant-based diet for just over a week. By day three, I had already noticed improvements in my digestion, as well as the absence of the energy dips that I typically experience between 1:00-2:00 pm.

I have also become more aware to how corporations exploit women and non-human animals through anthropornography, a subject that had previously escaped my attention. I am convinced that veganism is a step towards a more just and sustainable world that recognizes the interdependence of all living beings, and I have decided to continue this journey. I not only succeeded in fulfilling my personal ethical responsibility but also developed a stronger bond with the natural world, which is often overlooked and undervalued.

Throughout this semester, we have explored various topics related to gender and the environment that I had not previously given much consideration to. However, one particular topic that has piqued my interest is vegan feminism. Growing up in a traditional Portuguese-Brazilian family where churrasco (cookouts/BBQ) is a staple at family gatherings, I never thought about how my meat consumption was contributing to environmental destruction and the oppression of women and non-human animals.

As I delved deeper into the works of Curtin, Eisenberg, and Gaard, I was struck by the powerful connection between meat-eating and patriarchy. It was eye-opening for me to learn how the meat industry perpetuates patriarchal norms and reinforces the subjugation of those who are already disadvantaged by men. This realization caused me to reflect on my own contribution to the exploitation society considers acceptable and opened my mind to the idea that vegan feminism can be a form of activism.

These animals are often subjected to horrific conditions, including confinement, artificial insemination, and premature slaughter. Additionally, the production of animal products contributes significantly to deforestation, water pollution, and greenhouse gas emissions, which disproportionately affect women and other marginalized groups.

As a feminist, I strongly believe in the intersectionality of different forms of oppression, including sexism, racism, and environmental degradation. As an ecofeminist, I have decided to take a personal action to reduce one pressing environmental issue, the exploitation of female farm animals in the meat and dairy industry.

I have decided to go completely vegan for a week as a powerful way to reduce my carbon footprint, contribute to the fight against climate change and its impact on the environment, as well as a personal way to show solidarity with female animals. By abstaining from all animal products, I will also take a stand against the oppression and exploitation of animals while showing respect for the lives saved by eating a vegan diet.

In addition to the ethical and environmental reasons for adopting a vegan lifestyle, there are also numerous health benefits associated with this choice. Research has shown that a plant-based diet can lower the risk of heart disease, cancer, and obesity, among other health conditions. By eliminating animal products from my diet, I am reducing my intake of saturated fats, cholesterol, and other harmful substances that are prevalent in animal-based foods.

While it can be challenging to give up a lifelong diet that includes meat and dairy products, I am willing to make this change in order to reap the health, as well as the environmental benefits of a vegan lifestyle. I understand that it may take time to adjust to new dietary habits and to learn how to prepare satisfying vegan meals, but I am committed to giving it my best effort.

Although the initial transition may be difficult, I know that I will feel better physically and mentally as a result of my choice. Moreover, I recognize that my decision to adopt a vegan lifestyle has far-reaching implications, not just for my own health but also for the health of the planet and the lives of non-human animals.

As I continue to learn more about ecofeminism and vegan food choices, I am inspired to act and advocate for change. I hope to share what I have learned with my family and friends and encourage them to consider the ethical and environmental implications of their dietary choices. By raising awareness and promoting compassionate, sustainable living, I believe we can create a more just and equitable world for all beings.

Finally, I believe that leading by example is one of the most effective ways to inspire change. By living a vegan lifestyle and demonstrating how it is possible to enjoy delicious, nutritious meals without animal products, I hope to encourage others to consider making changes in their own lives. Overall, I believe that my decision to go vegan aligns with my feminist values and allows me to make a positive impact on the environment and animal welfare.

“Vegan-feminism is an intervention that critiques and is visionary, that looks at individuals and at social structures, that deconstructs but also offers solutions. Vegan-feminism is always a question of now”  ~ Carol Adams

For those interested, here is a helpful  beginner friendly 7-day vegan meal plan. 

https://hurrythefoodup.com/vegan-healthy-meal-plan/

 

The connection between the oppression of women and the oppression of nature is a complex and multifaceted issue that has gained increasing attention in recent years. A common argument among feminists is that societal structures and justifications rely on categorical or dualistic hierarchies, which are used to perpetuate patriarchy (Hobgood-Oster, 2-3). These systems that have historically subjugated women have also contributed to the degradation and exploitation of the natural world. Feminists also argue that the same values that promote domination and control over women also promote exploitation and destruction of the environment. This is because both women and nature are seen as passive resources to be exploited for the benefit of men, without regard for their intrinsic value or autonomy.

The Chipko Movement in India during the 1970s demonstrated the connection between the oppression of women and the oppression of nature, as women came together to protect their environment and livelihoods against government and corporate attempts to destroy forests for profit. The movement began when women spontaneously embraced trees in response to the government’s decision to allot forest area to a sports goods company while denying locals the right to use wood for making agricultural tools.

By protecting forests, women demonstrated their commitment to preserving resources that were crucial for their families and communities, highlighting the need for women’s voices to be heard in decision-making processes related to the environment. The success of the movement in achieving a 15-year ban on green felling in the Himalayan forests of Uttar Pradesh is a testament to the power of grassroots organizing and community activism, which has inspired environmental activism in India and beyond, while generating pressure for a more sustainable and equitable approach to resource management.

However, at the root of this issue lies the deeper issue of disempowerment, which affects both marginalized women and the environment. Women and nature are both seen as subordinate to men and human society, and their needs and interests are often ignored or dismissed. This has led to a situation where women are disproportionately affected by poverty, violence, and environmental degradation, and where the natural world is being destroyed at an alarming rate.

The disturbing image of nine-year old Paulo Henrique, a Brazilian child who was photographed immersed in a canal filled with garbage serves as a striking example of the destructive consequences of environmental degradation on impoverished communities. The polluted canal and the environmental degradation in Recife is the result of industrialization and urbanization, which prioritize economic growth over environmental protection. The waste and pollution generated by these activities disproportionately affect the poor and marginalized communities who live in close proximity to these industries.

Paulo’s situation of having to collect recyclables in the contaminated water is a poignant reminder of how extreme poverty and economic inequality can lead to environmental collapse. Nonetheless, behind the material deprivations and cultural losses of the marginalized and the poor, lie the deeper issues of disempowerment and environmental degradation. The marginalized communities in Recife are often denied access to basic services like education, healthcare, and sanitation. This perpetuates a cycle of poverty that forces children like Paulo to scavenge for scraps in order to survive.

According to Vice Media Group, many of the 6,500 children who live in the slums in the Arruda and Campina Barreto neighborhoods on Recife’s north side, pick through trash to make a living, just like Paulo does; however, it was only after his image appeared in the press that the local government and international authorities took notice of their plight. In response to the photo and the accompanying article, the government promised to place Paulo, his mother, and her fiancé in a home where they could live (Corrêa, 2014).

Paulo Henrique’s heartbreaking story is not an isolated incident. Paulo’s tragic story is a sad and powerful reminder of the intersectionality of poverty, environmental degradation, and the exploitation of the marginalized. The widespread nature of such activities highlights a systemic problem caused by inadequate waste management policies, weak enforcement, and economic policies that neglect the most vulnerable members of society.

Thousands of children are trapped in similar conditions, living in the slums of Recife and other Brazilian states including Rio de Janeiro, the city of Carnival, Samba, and soccer. What makes their plight worse is that most slums have very narrow streets and are not accessible by larger vehicles, including ambulances and waste management trucks. Slum residents must rely on city workers who make long and often dangerous trips into the slums on bicycles to collect trash that sits on street corners for weeks at a time, waiting for collection. In some remote areas of the slums not even accessible by bicycles, city workers must rappel off embankments to clean out the trash.

Paulo’s story is a compelling example of how different types of oppression against women and marginalized communities intersect with environmental degradation, reinforced by patriarchal values that prescribe the subjugation of these groups to men and the natural environment’s subordination to human domination.

The global reality of impoverished families facing environmental degradation and exploitation serves as a harsh reminder of the urgent need to address the root causes of poverty. The intersectionality of various forms of oppression, including patriarchy and environmental degradation, has further excluded women from decision-making processes related to environmental issues and resulted in the perpetuation of exploitation and adverse effects to the health of both humans and the environment.

To combat this, it is important to acknowledge the interconnectedness of social and environmental issues and continue the shift towards feminism and the fight for women’s right to be included in decision-making processes.

The shift, although gradual, has been made possible by the efforts of women from all walks of life who have worked tirelessly to create a more equitable society. These women’s work on ecofeminism is especially relevant today, as we witness the devastating effects of climate change and environmental degradation on communities across the globe.

One such woman is Ivone Gebara, a Brazilian feminist theologian, philosopher, and writer.

Gebara’s work is primarily concerned with feminist theory and theology, examining the role of women in religion and how patriarchal structures shape their experiences. Her contributions to promoting ecofeminism, a term not found in Brazilian dictionaries (Gerbara 93), have been vital.

Moreover, she is a passionate advocate for social justice and human rights, speaking out against poverty, racism, and discrimination. Her work highlights the need to view these issues as interconnected and suggests that meaningful progress in the feminist movement requires addressing the systemic issues that lead to gender inequality and environmental destruction.

Gebara’s work has had a significant impact in Brazil, where she has played an important role in inspiring a new generation of feminist theologians and writers to fight for the rights of poor and marginalized women who suffer daily from the consequences of a patriarchal society, compounded by a global system that places a capitalist domination on nature and human relationships. This system enslaves and holds people hostage everywhere, especially women who are forced to live their lives as “jailed” prisoners with no means to choose alternatives for a better life (Gebara 96).

Wangari Maathai is another remarkable woman who dedicated a life to shifting the feminist needle toward environmental healing. Maathai achieved several notable firsts during her lifetime, including being the first African woman to receive the  Nobel Peace Prize and being the first female scholar from East and Central Africa to take a doctorate (in biology), and the first female professor ever in her home country of Kenya.

Maathai’s dedication to protecting the environment was fundamental to her activism, and she utilized her expertise and knowledge to establish the Green Belt Movement on Earth Day in 1977 in Kenya, with a program to encourage farmers (70% of whom were women) to establish “Green Belts” to prevent soil erosion, provide shade, and create a source of lumber and firewood. She distributed seedlings to rural women and implemented an incentive scheme based on the number of surviving seedlings. As a result of this initiative, over fifteen million trees have been planted, creating income for eighty thousand individuals in Kenya alone. The success of the movement has resulted in its growth to more than thirty African countries, the United States, and Haiti (The Green Belt Movement 2020).

Maathai’s work helped address environmental degradation while also promoting economic empowerment and gender equality. Her impact on the world was widely recognized, and she continues to inspire people around the globe, particularly women and girls who are striving to break down barriers and pursue their goals in male-dominated fields. Her work demonstrates the importance of education, environmental activism, and social justice, and her many firsts serve as a reminder of the potential for positive change that can be achieved by determined individuals.

Wangari Maathai passed away on October 7, 2011.

Kenyan President Mwai Kibaki presided over a state funeral in Nairobi, which marked another historic first moment as Maathai became the first woman and only the third Kenyan to receive this honor. True to her activism and love for the environment until the very end, this remarkable woman who repeatedly risked her life to protect the trees of Kenya and denounced President Daniel Arap Moi’s proposal to erect a sixty-two-story skyscraper in the middle of Nairobi’s largest park (The Green Belt Movement 2020), made it clear that no tree should be cut down to make her coffin. Instead, her body was to be placed in a casket made from natural materials such as hyacinth, papyrus, and bamboo and later cremated (Joselow 2011).

Maathai was a trailblazing environmentalist and fearless advocate for social justice and environmental protection, and her legacy serves as a reminder of the power of grassroots activism and the importance of protecting our planet for future generations.

Works Cited:

Corrêa, T. (2014, January 30). The Brazilian Slum Children Who Are Literally Swimming in Garbage. https://www.vice.com/en/article/kwpwja/the-brazilian-slum-children-who-are-literally-swimming-in-garbage-0000197-v21n1

Cstraight Media – http://www.cstraight.com. (n.d.). Speak Truth to Power | The Green Belt Movement. http://www.greenbeltmovement.org/wangari-maathai/key-speeches-and-articles/speak-truth-to-power

Gebara, I. (2003). “Ecofeminism: A Latin American Perspective.” Cross Currents. https://tinyurl.com/4jkwbjbd

Hobgood-Oster, Laura. “Ecofeminism: Historic and International Evolution.” Encyclopedia of Religion and Nature, edited by Bron Taylor, Continuum, London & New York , 2005, pp. 533–539, http://www.religionandnature.com/ern/sample/Hobgood-Oster–Ecofeminism.pdf.

Joselow, G. (2011, October 8). Kenya Says Final Goodbye to Wangari Maathai. VOA. https://www.voanews.com/a/hundreds-attend-state-funeral-of-african-nobel-peace-laureate-131381873/146347.html

 

 

As we grapple with the pressing challenges of climate change and social inequality, ecofeminism offers a unique perspective on the connections between these issues and how we relate to the natural world. Within this framework, multiple levels of existence intersect, leading to a more profound interconnection of matters that influence our social and environmental welfare.

At the heart of ecofeminist thought lies the recognition that environmental degradation and social inequality are not individual concerns but rather indications of a more extensive systemic issue. The concept of intersectionality is fundamental to this ideology as it highlights the significance of recognizing the numerous ways in which women may encounter oppression when various forms of oppression intersect and influence both people and the natural world.

Intersectionality, a term coined by Kimberlé Crenshaw, refers to the interlocking nature of various forms of oppression and marginalization experienced by individuals who belong to multiple minority groups. Through this lens, the ecofeminist perspective aims to challenge the traditional notion of nature as a mere resource and commodity to be exploited as it advocates for a more comprehensive method of recognizing the inherent worth of all living beings. This approach helps to highlight the various aspects of race, class, gender, disability, sexuality, caste, religion, and age, and their diverse and unique impacts on discrimination, oppression, and the identity of women and the natural environment (Kings, 64). This method can be best understood as a “web of entanglement” where each web spoke represents a continuous sequence of the various social categorizations mentioned here (Kings, 65). This “web” concept is central to this philosophy, describing the intricate and interconnected relationships between all living beings on the planet.

Understanding the historical implications of intersectionality in relation to the ecofeminist perspective is crucial. According to Hobgood-Oster’s Western view of ecofeminism, it is necessary to examine the oppression of both the natural world and women under patriarchal power structures together. In her essay, Ecofeminism: Historic and International Evolution, Hobgood-Oster acknowledges that patriarchal power structures, which have historically marginalized women, also contribute to the exploitation of the environment (2005).

Bina Agarwal’s 1992 article, “The Gender and Environment Debate: Lessons from India”, further highlights the importance of acknowledging the unique relationships that women and men have with the natural world, which are shaped by their specific circumstances and ways of interacting with the environment. Agarwal argues that knowledge about the natural world is largely experiential, and as such, is shaped by the same social structures that shape people’s interactions with nature (126).

However, Leah Thomas takes the issue even further in her article “The Difference Between Ecofeminism & Intersectional Environmentalism”, as she highlights the importance of comprehending the historical implications of intersectionality when considering the ecofeminist viewpoint. Although she agrees that ecofeminism emphasizes the interconnectedness of the exploitation of women and the natural world under patriarchal power structures, she also recognizes that this approach may overlook the disproportionate impacts of environmental degradation on marginalized communities (2020).

Thomas reminds us that while the ecofeminist perspective primarily focuses on the connection between the oppression of women and the exploitation of the natural world, it does not consider the ways in which environmental degradation affects people of different identities, including people of color, indigenous people, LGBTQ+ individuals, low-income individuals, and others (2020). She argues that in contrast, intersectional environmentalism expands upon the ecofeminist perspective by considering the intersection of various aspects of an individual’s identity in relation to environmental issues and seeks to address the interconnectedness of environmental and social justice concerns.

The concept of intersectional environmentalism recognizes the interconnectedness between various forms of oppression and the environment. In this context, a garden serves as a powerful metaphor for understanding the delicate balance of the natural world and the interdependence of all living things. Intersectional environmentalism recognizes that humans are not separate from nature but an integral part of it, and our actions have an impact on the health and wellbeing of the entire ecosystem. Plants, animals, and insects all play crucial roles in a garden’s ecosystem, highlighting the interconnectedness and fragility of nature.

Tending to a garden is not just about nurturing the plants and animals within it but also nurturing our connection to the natural world. Intersectional environmentalism emphasizes the significance of diversity in a garden as a symbol of strength as each plant and animal plays a unique role working collaboratively to promote growth and health in support of protecting and preserving the biodiversity, essential for the long-term survival of all life on earth. Ultimately, a garden is not just a physical location but also a spiritual and emotional space for reflection and contemplation where one can connect with the natural world, appreciate its beauty and complexity, and reflect on our relationship with the environment.

While ecofeminism and intersectional environmentalism both recognize the link between environmental degradation and societal problems, intersectional environmentalism expands upon the ecofeminist perspective by addressing environmental issues in a more inclusive and equitable manner and considering the intersection of various aspects of an individual’s identity to recognize the disproportionate impacts of environmental degradation on marginalized communities.

 

Works Cited:

Agarwal, Bina. “The Gender and Environment Debate: Lessons from India.” Feminist Studies, vol. 18, no. 1, 1992, pp. 119–158., https://doi.org/10.2307/3178217.

Hobgood-Oster, Laura. “Ecofeminism: Historic and International Evolution.” Encyclopedia of Religion and Nature, edited by Bron Taylor, Continuum, London & New York , 2005, pp. 533–539, http://www.religionandnature.com/ern/sample/Hobgood-Oster–Ecofeminism.pdf.

Kings, A.E. “Intersectionality and the Changing Face of Ecofeminism.” Ethics and the Environment, vol. 22, no. 1, 2017, pp. 63–87., https://doi.org/10.2979/ethicsenviro.22.1.04.

Thomas, Leah. “The Difference between Ecofeminism & Intersectional Environmentalism.” The Good Trade, 11 Aug. 2020, https://www.thegoodtrade.com/features/ecofeminism-intersectional-environmentalism-difference/.

Women in power are playing a significant role in promoting state environmentalism. In their 2005 study “Gender Equality and State Environmentalism”, Kari Norgaard and Richard York analyzed the factors that influence state environmentalism and the ratification of environmental treaties. The study shows that a critical aspect of effecting change in the realm of environmental issues and climate change mitigation involves the equitable inclusion of women in legal policies as a higher representation of women in parliamentary bodies is associated with an increased likelihood of ratifying environmental treaties. Also, the correlation between gender representation and state environmentalism appears to be more pronounced than any other factor examined.

Additionally, Norgaard and York’s research has found a concerning correlation between foreign direct investment and a lack of focus on environmentalism in smaller countries, which may prioritize economic growth over environmental concerns. This raises questions about whether developed nations like the U.S. and U.K. prioritize their own economic interests over global environmental protection. The study also suggests that capitalism itself may be contributing to the environmental crisis, emphasizing the need for international action. In light of these findings, countries that provide foreign aid may not necessarily support greener policies in recipient nations, thereby emphasizing the critical need for prompt and decisive action on a global scale (513).

Furthermore, feminist theorists have long argued that sexism and environmental degradation share common structural elements or mutually reinforcing factors. Norgaard and York’s findings support this claim, as well as the idea that gender differences in environmental concern, risk perception, and social movement participation may have broader social implications, potentially influencing state policy. The UN Commission on the Status of Women has called for a minimum of 30 percent female representation in Parliament for women to have a meaningful impact on decision-making, yet as of 1999, only eight of 130 nations met this threshold (514). This underscores the need for increased female representation in politics to promote gender-sensitive and environmentally conscious policies.

To highlight this need, Norgaard and York focus on two countries, Norway and Singapore, to further delve into the relationship between gender and the ratification of environmental treaties. According to Norgaard and York, the two countries, despite being affluent, show different levels of support for both gender equality and environmental treaties; however, Norway has a high level of support for both, with a significant percentage of women in Parliament and ratification of a large number of treaties, while Singapore shows low levels of support for both measures (515).

Women Leading the Charge: A Look at Two Influential State Environmental Policy Makers

As demonstrated by Norgaard and York, the leadership of women in power is crucial in promoting state environmentalism. By prioritizing sustainable policies that benefit both the environment and communities, they are making a significant impact in addressing the pressing environmental challenges we face.

This year, to celebrate International Women’s Day, two such leaders were named as one of Reuters’ Twenty-five Trailblazing Women Leading the Fight Against Climate Change:

 Mia Mottley, Barbados Prime Minister – (Reuters, 2023)

During COP27, Mia Mottley, the Prime Minister of Barbados, gave an impassioned speech highlighting the inequity faced by poor people in the Global South. Mottley argued that the people, whose “blood, sweat and tears financed the industrial revolution,” are now unfairly bearing the brunt of climate change, while richer nations fail to meet their commitments. This statement electrified the audience, as it spoke to the core of the issue of climate justice. Mottley’s leadership in advocating for marginalized communities has been instrumental in garnering support for the Bridgetown Initiative, which aims to revolutionize the financial system to channel trillions of dollars towards the fight against climate change.

As an elected leader with a strong mandate, Mottley has an ambitious plan to phase out fossil fuels by 2030. She envisions every home having access to solar panels and electric vehicles and has worked to implement action plans for ecosystem restoration in Latin America and the Caribbean. Her contributions extend beyond climate change, as she also co-chairs the Global Leaders Group on Antimicrobial Resistance, demonstrating her commitment to tackling global health issues. Mottley’s vision and leadership exemplify the type of bold action needed to address the complex challenges facing the world today.

Mottley’s noteworthy achievements are a reflection of her unwavering commitment to safeguarding the environment and enabling communities at a grassroots level, making her a deserving recipient of the 2021 Champions of the Earth Award  for Policy Leadership. The Champions of the Earth and Young Champions of the Earth, hosted by the United Nations Environment Programme (UNEP), acknowledges and celebrates the achievements of individuals, groups, and organizations whose initiatives make a profound difference in protecting the environment. These awards, which are presented on a yearly basis, are considered the UN’s most prestigious environmental honors, and aim to recognize those who have had a transformative effect on the environment (UNEP, 2023, Champions of the Earth, Laureates).

To learn more about this important award and the incredible activists who have received it, visit the Champions of the Earth website at https://www.unep.org/championsofearth/about-award.

Marina Silva, Environment Minister of Brazil – (Reuters, 2023)

Brazil’s new environment minister, Marina Silva, has a personal connection to the Amazon rainforest, as the daughter of poverty-stricken rubber tappers. Silva’s family suffered tragedy when her two sisters and mother died from diseases brought by the construction of a highway near their home. She became a trade unionist and founded the empates movement with Chico Mendes and played a key role in organizing peaceful protests against the expulsion of rubber-tapping communities from their forest homes. Mendes was assassinated by cattle ranchers, but Silva continued the fight, ultimately leading to the creation of 2-million-hectares of tropical forests as sustainable extractive reserves, managed by Amazonian traditional communities (Marina Silva, 2022).

Silva was first appointed as Brazil’s environment minister by Brazil’s then president, Luiz Inácio Lula da Silva in 2003, and during her tenure, Amazonian deforestation was reduced by 70%. However, she left the role in 2008, frustrated by the lack of progress made by the government in tackling deforestation. Now, she has returned to the position under Lula’s second presidency, after he committed to taking stronger action to end deforestation. Her personal experiences and activism in defense of the Amazon rainforest make her a powerful and committed leader in the fight against deforestation, and her return to the role of environment minister is a promising sign for the future of Brazil’s environmental policies.

Silva’s impressive accomplishments, a testament to her dedication to protecting the environment and empowering local communities, earned her the 1996 Goldman Prize. The Goldman Environmental Prize is a prestigious award that recognizes grassroots environmental activists from around the world. Winners from six different continents are chosen based on their exceptional bravery and commitment to protecting the environment, often in the face of significant personal risk. Their stories serve as an inspiration to all of us, encouraging us to take action to protect the planet we call home.

To learn more about this important prize and the incredible activists who have received it, visit the Goldman Environmental Prize website at www.goldmanprize.org.

Exemplifying Female Representation and Grassroots Activism in Environmental Protection

Mia Mottley and Marina Silva personify Norgaard and York’s research and findings in different ways.

Mottley’s leadership in promoting climate justice and sustainable development aligns with their research on the critical role of female representation in promoting gender-sensitive and environmentally conscious policies. As a female leader and advocate for climate justice, Mottley embodies the idea that gender differences in environmental concern, risk perception, and social movement participation may have broader social implications, potentially influencing state policy.

In contrast, Silva’s personal and political commitment to protecting the Amazon rainforest supports Norgaard and York’s emphasis on the importance of grassroots activism in addressing environmental issues. Silva’s own experiences growing up in a rubber-tapping community and her involvement in the empates movement demonstrate the significance of community-led efforts to protect the environment. Furthermore, her leadership in organizing peaceful protests against the expulsion of rubber-tapping communities highlights the crucial role that social movements can play in addressing environmental issues, which Norgaard and York emphasize as essential for creating the political will necessary for enacting effective environmental policies.

Women leaders are paving the way for state environmentalism, setting an example for others to follow and demonstrating the importance of sustainable policies. Their efforts are critical in emphasizing the need for collective action to address environmental challenges and lead the way towards a greener future. As we navigate this urgent need for collective action, recognizing and supporting women’s leadership in politics is more critical than ever, as it will have far-reaching benefits for our planet and society.

According to the UN, the percentage of women in lower and single houses of national parliaments worldwide was 22.4% in 2015, but it has increased to 26.2% as of January 1, 2022. Women’s representation in local governments is slightly over one-third. However, if progress continues at this rate, it will take another 40 years for women and men to have equal representation in national parliaments (UN, 2022 Status Report, Goal 5). These statistics emphasize the ongoing gender inequalities in women’s representation in government, which have implications for the development of state environmental policy. (United Nations Statistics Division).

The increasing number of women in political leadership positions is driving advocacy for policies prioritizing environmental protection and community wellbeing. This shift is particularly important given the pressing environmental challenges and the need for collaborative action to mitigate climate change impacts.

THE HAND THAT ROCKS THE CRADLE IS THE HAND THAT RULES THE WORLD  – A poem by William Ross Wallace (1819-1881)

 

Works Cited:

Marina Silva – Goldman Environmental Prize. Goldman Environmental Prize –, 26 Oct. 2022, www.goldmanprize.org/recipient/marina-silva.

“Mia Mottley.” Champions of the Earth, www.unep.org/championsofearth/laureates/2021/mia-mottley.

Norgaard, Kari Marie, and Richard York. “Gender Equality and State Environmentalism.” Gender & Society, vol. 19, no. 4, SAGE Publishing, Aug. 2005, pp. 506–22. https://doi.org/10.1177/0891243204273612.

Proportion of Seats Held by Women in National Parliaments (%) | Data. data.worldbank.org/indicator/SG.GEN.PARL.ZS?end=2021&start=2021&view=map.

Slavin, Terry. “Twenty-five Trailblazing Women Leading the Fight Against Climate Change.” Reuters, 10 Mar. 2023, www.reuters.com/business/sustainable-business/twenty-five-trailblazing-women-leading-fight-against-climate-change-2023-03-07.

Advertising is a pervasive force in our society, and it has the power to influence our beliefs, values, and behaviors. While advertising can be an effective means of promoting products and services, it can also cross the line of decency by exploiting or harming individuals or groups. Unfortunately, marketing fails to consider the ethical implications of advertising and its impact on society, particularly in terms of perpetuating harmful stereotypes, objectifying and sexualizing women and animals, and promoting the consumption of animal products without regard for their welfare.

The billboard featuring the popular slogan “Pork: The other white meat” is a prime example of the kind of messaging that Carol Adams argues contributes to the “war on compassion” towards animals in industrial societies. In her article, The War on Compassion, Adams highlights that “the ‘massification’ of beings is a contributing factor to this phenomenon” (14). As she notes in her book The Sexual Politics of Meat, “mass terms are linked to subjects being diminished [and] in their diminishment, all that is left for them is to become metaphors for others” (Adams 6), allowing for a dilution of our attention and compassion. The advertisement’s focus on the color of pork meat rather than the animal it originated from, reinforces the idea that animals are mere commodities to be consumed without any regard for their emotional or physical wellbeing. This mentality allows for the acceptance of the animals’ suffering, which is necessary for our consumption, and their emotional lives to be ignored.

Moreover, the phrase “the other white meat” used in the ad attempts to rebrand pork as a healthier, leaner alternative to other meats, while conveniently ignoring the negative impacts of industrial animal agriculture on animals and the environment. Marketing campaigns for meat products frequently stress the health benefits of meat consumption, while ignoring the negative environmental and ethical impacts of industrial animal agriculture.

Furthermore, the use of the word “other” in the ad implies that pork is somehow separate from or not as important as other meats, which reinforces the idea and message that “humans use their intelligence, nonhumans are instinctive; humans love, nonhumans mate; humans cultivate friendships, nonhumans have ‘affliative behavior’; humans are humane, cultivated, refined, nonhumans are beasts, brutal” (Dunayer as cited in Adams 2010).

The ad above is an example of the kind of cultural messaging that “contains all that we imagine to be good and powerful on the side of white males”(Kemmerer ). The phrase “man up” used in the ad reinforces the harmful notion that to be a “real man,” one must consume meat and animal products, despite the negative impacts on animals and the environment.

The advertisement reinforces the cultural stereotype that meat consumption is crucial for a robust, manly identity, which further perpetuates this notion. It portrays a man devouring a burger loaded with twice the amount of bacon, further solidifying the belief that animals are merely objects to be consumed, without any consideration for their welfare or emotional experiences. The agricultural industry treats animals as machines, solely producing meat, milk, and eggs for human consumption, disregarding their emotional lives and accepting their physical and psychological pain as necessary. Furthermore, it perpetuates the “war on compassion” towards animals and reinforces harmful cultural stereotypes around meat consumption and masculinity, as outlined by Carol Adams in her article.

Of all the images Adams includes in her book, the ad of a woman in perhaps the most vulnerable position known to mankind, really struck me as the most disrespectful to life, both human and non-human. This ad is a prime example of the way in which the meat industry crosses the line of decency in fostering the objectification and dehumanization of women and animals as a means of promoting the consumption of meat and to sell products.

The advertisement uses a disturbing image of a newborn baby being substituted for a hamburger to convey that food is as essential as a child. The image also presents a disturbing portrayal of women as being mere “consumables,” whose primary purpose is to bear and nurture food for men. As Carol Adams aptly puts it, “Meat is like pornography: before it was someone’s fun, it was someone’s life” (Kemmerer, 1).

The ad further promotes the harmful idea that women’s worth is tied to their ability to satisfy male desires. By portraying the mother’s role as that of a machine that produces offspring, like the mass-producing machines in meat factories, the ad implies that women are merely instruments to serve the needs of others, rather than individuals with their own unique identities.

These harmful gender stereotypes dehumanize women, reducing them to objects to be consumed and perpetuating the troubling view of womanhood presented in the image. The portrayal of women as machines that produce offspring suggests that their bodies exist solely for the purpose of bearing children, reinforcing the idea that they are sexual objects for male pleasure and consumption.

The advertisement is a striking example of how advertisers use subliminal messaging to sell their products by tapping into deep-seated cultural beliefs and stereotypes about women and reinforcing them through provocative imagery.

These depictions perpetuate harmful gender stereotypes and dehumanize women, reducing them to mere objects rather than full human beings with complex identities and experiences. Such imagery has no place in a society that values gender equality and human dignity.

Domination and sexualization go hand in hand, and this image can be interpreted as a representation of male domination over both women and non-human animals. One way in which this domination is depicted is through the portrayal of the man as physically strong and dominant, and the chicken as a passive and submissive being.

Looking closely at the image, it is clear to see that the positioning of the chicken with its bottom lifted off the board and seemingly aligned with the man’s pelvis, adds an additional layer of sexualization and objectification to the scene. This kind of objectification reduces both women and animals to mere objects for male pleasure or convenience, perpetuating harmful gender and species stereotypes that contribute to the domination of certain groups by others.

Additionally, the act of bondage in the image alters the balance of power and can be used as a tool of control. The man’s hand gripping the twine and the tight jerking motion could be interpreted as a demonstration of his control over the chicken.

 

These two images can contribute to the perception that it is acceptable for men to exert control and power over others and that “animals are inherently passive objects whose only role in life is to serve the human enterprise” (Karen Davis as cited in Adams, 2010).

The objectification of animals in images often fails to acknowledge their inherent value and dignity. Instead, they are portrayed as mere objects for human use, reinforcing the idea that animals are not sentient beings with their own interests and agency. This kind of objectification extends beyond animals and can also be applied to women, who may be similarly treated as objects for male pleasure or conveniences.

It is important to note that the absence of women in certain objectifying images involving animals can lead to people ignoring the harmful gender stereotypes being perpetuated, as some may believe that “because women are not being depicted, no one is seen as being harmed and so no one has to be accountable. Everyone can enjoy the degradation of women without being honest about it” (Adams as cited in Kemmerer, 2003). Here, Adams underscores the danger of objectifying images and messages that contribute to the domination of certain groups by others. The video below is an example of Adams’ theory.

The video below is another example of the degradation of women and sexualization of non-human animals for profit. The trailer is for a cookbook parody of the Fifty Shades of Grey book series by E. L. James.

It is crucial to challenge and reject these kinds of objectifying images and messages to ensure that all living beings, both human and non-human, are treated with respect and dignity. By recognizing the inherent value and agency of animals and women, we can promote a society that values the autonomy and welfare of all living beings.

Works Cited:

Adams, Carol J. “Examples of the Sexual Politics of Meat.” Carol J. Adams, 2018, https://caroljadams.com/examples-of-spom/.

Kemmerer, Lisa. “The Pornography of Meat by Carol Adams.” Philosophy Now, 2006, https://philosophynow.org/issues/56/The_Pornography_of_Meat_by_Carol_Adams.

Potts, Annie, and Carol J. Adams. “The Politics of Carol J. Adams.” Antennae, no. 14, 2010, pp. 12–24., https://static1.squarespace.com/static/54792ff7e4b0674c74cb719d/t/55dc8dace4b0ad76d7277cb7/1440517548517/ANTENNAE+ISSUE+14.pdf. Accessed 3  Mar. 2023.

An Image is Worth a Thousand Words…or more!

The image above may seem to depict a meaningless relationship between humans and food; perhaps an advertisement for a pork food-processing company. However, when observed from a vegetarian ecofeminist perspective, it can be interpreted as several representations of the problematic and unsustainable relationship between humans and nature, as well as the perpetuation of gendered patriarchal norms.

For instance, the scene of the stick figure chef (assumed to be male), with one foot on the cutting board, portrays a sense of human domination over animals, and the use of a meat fork to hold the pork roast in place while it is being sliced, reinforces the notion. The depiction simultaneously reflects a patriarchal society that values meat consumption as a sign of masculinity and power which perpetuates the idea that men should consume meat to maintain their social status and strength, as well as portrays the interconnectedness between the oppression of women and non-human animals, that is a central tenet of ecofeminism.

Moreover, the image highlights the patriarchal structure of the food industry, where men dominate the profession of cooking and butchery. Therefore, the image also reinforces the idea that the food industry is not only exploitative of animals and nature, but also emphasizes gender binary and gender inequality. Further, the use of a gender-neutral figure in the image underscores that speciesism is a problem that goes beyond social categories like gender and race.

Furthermore, the carvings on the pork roast resembles tree rings and is a visual metaphor that draws attention to the interconnectedness of nature and the animals that inhabit it. The image portrays speciesism and the “unequal distributions” of power and the exploitation of “nonhuman animals, their reproduction and their bodies” for human consumption (Gaard, 20), as the stick figure chef is shown as the one with power, taking the life of an animal to satisfy human taste preferences without concern for their welfare or inherent worth. This can be further observed by the representation of the pork roast as a tree, and its carving marks implying that the animal had a life, and its death has a story to tell, just as the rings of a tree represent its life history. It challenges the notion of animals being mere commodities that exist solely for human use and consumption by acknowledging the value and worth of their lives.

Considering the examples provided here, it is easy to see how gendered food practices related to food that are influenced by gender norms and expectations, reinforce patriarchal norms and perpetuate speciesism. These practices can involve food preparation, consumption, and distribution, and can vary across cultures and contexts. Vegetarian ecofeminism seeks to address these issues by recognizing the interrelation of gender, ecology, and food systems, and challenging the oppressive and unsustainable practices that have become normalized in our culture.

One example of a normalized gendered food practice is the association of meat consumption with masculinity, which as previously mentioned, is reinforced by the depiction of the stick figure chef using a meat fork to hold the pork roast in place while it is being sliced. This image reinforces the idea that meat consumption is a sign of strength and power, which perpetuates the social construct of gender and reinforces harmful stereotypes about men and women’s food choices: “The man orders the steak. The woman, a salad” (Meat Heads, 2017). Vegetarian ecofeminism calls for the rejection of this ideology and promotes a more inclusive and diverse range of dietary options.

Another normalized example of a gendered food practice is the pressure placed on women to conform to beauty standards by adopting specific diets or avoiding certain foods. Therefore, “because women, more then men, experience the effects of culturally sanctioned oppressive attitudes toward the appropriate shape of the body” (Curtin, 1), women may feel the need to achieve a certain body shape or size in order to be considered attractive or feminine. This can lead to the adoption of restrictive diets or the avoidance of certain foods, which can have harmful consequences for physical and emotional health, such as anorexia nervosa, which Susan Bordo argues “is a ‘psychopathology’ made possible by Cartesian* attitudes toward the body at a popular level” (Bordo as cited in Curtin 1991).

Another gendered food practice involving women is the expectation for women to prepare and serve food for others. This expectation is often reinforced in households, restaurants, and social events, where women are expected to take on the role of food preparers and servers. This can contribute to reinforcing gender stereotypes and undervaluing women’s work, as food preparation and service is often seen as women’s work.

Furthermore, these gendered food practices can lead to an unequal distribution of labor in households, where women may bear the brunt of food-related responsibilities in addition to other tasks like childcare and household maintenance. This can create added pressure and stress for women and have a range of impacts on physical and emotional health that contribute to feelings of burnout and overwhelm.

It is important to recognize and challenge these practices in order to promote more equitable and healthy relationships with food. Vegetarian ecofeminism recognizes the interconnectedness of gender and ecology and seeks to challenge the oppressive practices that have become normalized in our culture.

Ecofeminists perceive non-human animals as beings that are equal in moral value to humans, with their own intrinsic worth and rights. They reject the notion that humans are superior to other animals and argue that the exploitation and domination of non-human animals is linked to the oppression of women and other marginalized groups.

Greta Gaard, in “Ecofeminism on the wing: Perspectives on human-animal relations,” argues that non-human animals should be recognized as individuals with their own interests and desires, rather than simply as resources to be used by humans. And while we “don’t have good choices that allow us to live in this culture and maintain our relationship with other animals without violating their integrity” (22), she calls for a shift away from a human-centered worldview towards an ecological worldview that recognizes the interdependence of all living beings and the importance of preserving biodiversity.

Deane Curtin, in “Contextual Moral Vegetarianism,” argues that our relationship to non-human animals should be based on a recognition of their inherent value and a commitment to treating them with respect and care. She suggests that a contextual approach to moral vegetarianism, in which individuals make choices about their diets based on the specific conditions of the animals involved and the environmental impact of their food choices, can help to promote greater ethical awareness and responsibility. She reminds us that “To choose one’s diet in a patriarchal culture is one way of politicizing an ethic of care” (3). That is, the act of choosing one’s diet is not merely a personal decision but is also a political act with ethical implications, and that in a patriarchal culture, where women and other marginalized groups are often subject to exploitation and oppression, choosing to adopt an ethic of care in relation to one’s diet can be a way of resisting these pressures and promoting more compassionate and respectful relationships.

Both Gaard and Curtin emphasize the importance of recognizing the interconnectedness of all living beings and the need to reject the notion that humans are separate from and superior to other animals. They call for a shift towards a more compassionate and respectful relationship with non-human animals, based on an understanding of their intrinsic value and the importance of preserving ecological diversity.

Overall, a vegetarian ecofeminist perspective emphasizes the importance of recognizing the interconnectedness of all beings and promoting a more compassionate, just, and sustainable way of living. By challenging the oppressive and unsustainable practices that have become normalized in our culture, we can work towards creating a more equitable and sustainable way of living that recognizes the interconnectedness of all beings.

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* Cartesian feminism refers to a philosophical and feminist movement that seeks to reconcile feminist values with the rationalist philosophy of René Descartes (Pellegrin, 2019). To read more about Cartesian Feminism, see link below.

Cartesianism and Feminism | The Oxford Handbook of Descartes and Cartesianism | Oxford Academic (oup.com)

Works Cited:

Curtin, Deane. “Toward an Ecological Ethic of Care.” Hypatia, vol. 6, no. 1, 1991, pp. 60–74., https://doi.org/10.1111/j.1527-2001.1991.tb00209.x. Accessed 17 Feb. 2023.

Eisenberg, Zoe. “Meat Heads: New Study Focuses on How Meat Consumption Alters Men’s Self-Perceived Levels of Masculinity.” HuffPost, 13 Jan. 2017, https://www.huffpost.com/entry/meat-heads-new-study-focuses_b_8964048.

Gaard, Greta. “Ecofeminism on the Wing: Perspectives on Human-Animal Relations.” Women & Environments, 2001, https://www.academia.edu/2489929/Ecofeminism_on_the_Wing_Perspectives_on_Human_Animal_Relations. Accessed 17 Feb. 2023.

Pellegrin, Marie-Fréderique, ‘Cartesianism and Feminism’, in Steven Nadler, Tad M. Schmaltz, and Delphine Antoine-Mahut (eds), The Oxford Handbook of Descartes and Cartesianism, Oxford Handbooks (2019; online edn, Oxford Academic, 9 May 2019), https://doi.org/10.1093/oxfordhb/9780198796909.013.35, accessed 23 Feb. 2023.

 

Terry Tempest Williams’ words in her book Red remind us that our surroundings shape who we are and influence the way we behave and interact with the world around us. She writes, “Each of us belongs to a particular landscape, one that informs who we are, a place that carries our history, our dreams, holds us to a moral line of behavior that transcends thought” (19).  For me, this landscape is wherever I can immerse myself in the essence of who I am and feel grounded, whether that be in the hiking trails of Rio, backyard vegetable and flowerbeds, or on my deck surrounded by container gardens and potted plants.

 Growing up in one of the oldest neighborhoods in Rio, I was fortunate to have a childhood surrounded by the city’s natural beauty. The warm climate, sandy beaches, and abundant fauna and flora provided endless opportunities for exploration and appreciation of the outdoors. The sounds of wildlife such as the mico-monkey, swallows, and other small animals filled the air, and gave me the chance to listen and observe these amazing creatures up close. I learned from an early age to respect and appreciate nature and its sounds, as well as the wilderness and its quietude. The wildflowers that grew around me added even more beauty to the already stunning landscape, and I learned about the different types of plants and their uses. 

 

On the day my father passed away, a swallow began making a nest on his bedroom window… Unbeknown to us, another nest was in the making in one of my sister’s hanging plants, roughly 10 miles away. And a third one occupied a birdhouse hanging on my front porch in a different hemisphere.

 

 

My family has a rich history rooted in agriculture and farming. My grandparents owned a small farmland in Viseu, Portugal, and my father and his brothers grew up working the fields with my grandfather, planting and harvesting their food. As bell hooks writes in Touching the Earth, “the land belonged to everyone…we are part of the Earth and it is part of us” (364). This deep connection to the land and the satisfaction of providing for oneself passed down to my siblings and me – along with the gift of a “green thumb” – and is a fundamental part of who we are, our identity, and our values.

As a young Army wife, I moved around frequently with the military and was allowed only a few houseplants. Once we returned to civilian life, I was happiest when living in Westport, MA. It was there that I felt closest to the earth that created me, and it was there that the land became my groundingscape and my therapy. The soil in my hands and under my fingernails, and the constant dirt stained knees of my pants offered me the peace I needed to feel connected to my roots, to my beloved parents, and to their legacy. Whether planting my vegetable gardens, and flower beds or caring for my indoor plants, there was a constant exchange between the Earth and me. I gave it the nourishment and respect it deserves, and it gave me the grounding peace I needed. I cherished the land, my land, and felt immense gratitude for our Earth for the life-giving soil and the abundance it provided me. Even now, living in a condo in the city, I still replicate, on a much smaller scale, that which connects me to the earth gives me peace, and brings me true happiness.

This deep connection to the land and nature brings my life a sense of fulfillment and purpose.  By continuing to honor and appreciate the gifts of the earth, my bedrock of democracy bears my history and, in many ways, a part of my legacy as a nurturer of all living things, preserving the natural world for future generations.

It is important to remember that we are not separate from nature, but rather an integral part of it. The landscapes in which we reside shape us in countless ways, and it is our responsibility to honor and respect them. We must recognize that our actions have consequences and that we must take steps to ensure that our use of natural resources is sustainable and responsible; otherwise, we might disappear along with our landscape. By reducing our carbon footprint, supporting renewable energy, and engaging in conservation efforts, we can help to mitigate the negative effects of human activity on the environment.

In Rio de Janeiro and beyond, it is crucial that we remember that we are not separate from nature, but rather an integral part of it. By honoring and respecting the landscapes in which we reside, we can ensure that they continue to inform and inspire us for generations to come. Only then can we truly appreciate the beauty and wonder of the world around us, and work to protect it for future generations.

Works Cited

hooks, bell. “Touching The Earth.” Orion Magazine, 1996, https://orionmagazine.org/wp-content/uploads/2020/04/bellhooksarticle.pdf. 

Williams, Terry Tempest. “Home Work.” Red: Passion and Patience in the Desert, Vintage Books, New York , NY, 2002, pp. 3–19. 

Image by Pixabay.com

Environmental degradation has a profound impact on women in the Global South, affecting them in various ways. Some impacts include:

~ Loss of livelihoods – women in the Global South often rely on occupations like agriculture, fishing, and forestry for their income. Environmental degradation can negatively impact their livelihoods by reducing crop yields and access to resources.

~ Health concerns – toxins from the environment and contaminated water sources can result in poor health, particularly for pregnant women and mothers with young children.

~ Increased workload – women in these regions are usually tasked with collecting resources such as water, firewood, and food, and environmental degradation such as droughts, deforestation, and soil degradation can make these activities more challenging and time-consuming.

~ Forced Displacement – climate change and other environmental degradation can cause women to be forced from their homes and communities, resulting in a loss of cultural

~ Underrepresentation in political decisions – women in the Global South are frequently underrepresented in political decision-making processes, meaning that their experiences and perspectives on environmental degradation may not be taken into consideration.

 

Illustration by Kalyn Dawes

“Women belong in all places where decisions are being made. It shouldn’t be that women are the exception.”  ~ RBG

Women in the Global South are particularly vulnerable to the effects of environmental degradation and bear a disproportionate share of the burden. It is crucial to address these issues and ensure that women’s voices are included in decision-making processes in order to promote environmental justice and sustainable development.

Ecofeminism from a Western perspective and a non-Western perspective share a commonality in recognizing the interconnectedness between the oppression of women and environmental degradation. However, there are some differences in the fundamental perspectives.

A Western perspective typically views ecofeminism as a movement that seeks to connect the oppression of women and the degradation of the environment, often through a lens of feminist theory and Western philosophy. On her essay, Ecofeminism: Historic and International Evolution, Hobgood-Oster reminds us that Western ecofeminism tends to focus on issues that “bring attention to the interconnection of justice issues related to women and the environment as a whole” (9). Issues such as reproductive rights and the gender pay gap are key components of their movement.

Image by Juda from Pixabay

However, a non-Western perspective emphasizes the unique experiences of women in non-Western cultures, such as the connection between colonialism and environmental degradation. Non-Western ecofeminists also focus on traditional knowledge and spiritual practices as a means of achieving environmental sustainability.

Bina Agarwal is a non-Western ecofeminist who highlights the importance of recognizing the intersections of gender, class, and caste/race in addressing environmental degradation. She emphasizes the need to understand the relationship between women and men with nature and to address the unequal distribution of resources and power, which perpetuates both gender inequality and environmental degradation.

On her essay, The Gender and Environment Debate: Lesson from India, Agarwal explains that women in rural and tribal areas face disproportionate impact from environmental degradation due to their traditional roles in fetching fuel and fodder, and in some cases being the primary cultivators. However, their daily interactions with nature also give them unique knowledge about species and natural processes, making them valuable sources of information about the environment. As such, women “could thus be seen as both victims of the destruction of nature and as repositories of knowledge about nature, in ways distinct from the men of their class” (128).

Image by Swastik Arora from Pixabay

I don’t think that I find one perspective more appealing or interesting over the other. At this point I feel both address the issues from a different location standpoint. Nonetheless, women in Less Developed Countries (LCDs) and in the Global South are more vulnerable to the impacts of environmental degradation due to factors such as poverty, lack of access to resources, and limited decision-making power. This highlights the importance of considering the intersection of gender, class, and environment when addressing environmental issues.

Image by Elvira Groot from Pixabay

Sometimes we read a book that changes how we view the world. I often find myself recalling passages from Amartya Sen’s book Development as Freedom, one of many books in which he discusses his “human capabilities” theory.  On women’s agency and social change, Sen writes:  “No longer the passive recipients of welfare-enhancing help, women are increasingly seen, by men as well as women, as ‘active agents of change’: the dynamic promoters of social transformations that can alter the lives of both women and men” (189).

These words will stay with me forever. 

* Amartya Sen was an Indian economist who was presented the 1998 Nobel Prize in Economic Sciences for his contributions to welfare economics and social choice theory and for his interest in the problems of society’s poorest members.

If interested, here is the link to the documentary film, Living on One Dollar, which follows a group of friends as they experience living on $1 a day for two months in rural Guatemala.

The women in this film are a great example of Sen’s “active agents of change.”

https://livingononedollar.org/

Photo by Rose Costa

From an ecofeminism perspective, this image of a female hand holding a small delicate flower in its palm may be interpreted as a symbol of the interconnectedness and interdependence between women and nature. The image suggests that women have a nurturing and protective relationship with the natural world, just as the hand is gently holding and caring for the flower. The delicate flower in the palm of the hand may also symbolize the fragility and vulnerability of both women and the environment, emphasizing the need for care and protection. From this perspective, the image may also be seen as a call to action in environmental activism and conservation efforts.

Ecofeminism, as described by Laura Hobgood-Oster in her 2002 essay Ecofeminism: Historic and International Evolution, “asserts that all forms of oppression are connected and that structures of oppression must be addressed in their totality” (1). That is, oppression of the natural world and of women by patriarchal power structures must be examined together or neither can be fully confronted. Although ecofeminism is a multidimensional movement that encompasses diverse perspectives and strategies, it is essentially rooted on the understanding that the oppression of women and the destruction of nature are connected and mutually reinforcing.

The main theory of ecofeminism is that the natural environment, often referred to as Mother Earth, is not just a passive backdrop to human activity but is a living entity that experiences “the tyranny of patriarchy along with women” (Hobgood-Oster, 2) and other marginalized groups. This idea is rooted in the belief that patriarchal systems of power and domination “through categorical or dualistic hierarchies … exist as an integral component of societal structuring and justification … [and] continue to serve as starting points to justify patriarchy” (Hobgood-Oster, 2-3).  These systems which prioritize the interests of men and human society over those of women and the natural world, have led to the widespread degradation of the environment and the exploitation of non-human species. By recognizing and challenging the interrelation of these systems of oppression, ecofeminists hope to create a more equitable and sustainable society for all living beings.

The exploitation of natural resources in marginalized communities, often for the benefit of more privileged groups, is seen as both a form of environmental oppression and a manifestation of classism and racism. One example of ecofeminism in action is the Chipko Movement in India during the 1970s. The Chipko Movement was a grassroots effort led by rural women to protect their local forests from commercial logging. These women, mostly from the marginalized Himalayan communities, recognized that the destruction of their forests not only threatened their own livelihoods, but also the survival of the diverse species that lived there, they also saw that the logging companies were primarily controlled by wealthy, urban men who had little connection to or understanding of the needs of the local people.

Image by RightLivelihood.com

The women of the Chipko Movement took a non-violent approach by hugging the trees to prevent them from being cut down. They also organized protests, strikes, and boycotts against the logging companies and government officials who were complicit in the destruction of their forests. The movement gained widespread national and international attention, and ultimately led to the Indian government’s decision to ban logging in the region and to establish several national parks and wildlife sanctuaries in the area.

This movement demonstrates how ecofeminism can be a powerful force for environmental and social justice, as the women were not only fighting for the protection of their environment, but also for the rights of their communities and the rights of other species. They understood that the destruction of the forest was not only about the loss of resources but also about the loss of culture, traditions, and the loss of the sacredness of nature. The Chipko movement was a clear example of how the struggle for women’s rights, the rights of marginalized communities, and the rights of the environment are interconnected.

To learn more about the Chipko Movement visit: The Chipko Movement – Right Livelihood