Month: February 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/