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Kolodny begins with explaining the maternal disposition people project onto the land as a reasoning for belonging to it or even owning it. By viewing land under this pretense we also project our human prejudices onto it, enacting previously existing inequalities. This is further explored by the following quote: “…America’s oldest and most cherished fantasy: a daily reality of harmony between man and nature based on an experience of the land as essentially feminine— that is, not simply the land as a mother, but the land as a woman, the total female principle of gratification…” (Kolodny, 4). There is a sense of ownership when speaking of land as a female body. It acts as an example of humans’ relationship with nature and the power imbalances we enact in the spaces we inhabit.

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Soper: Consumerism Furthering Gender Inequality

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Soper: Consumerism Furthering Gender Inequality

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Soper’s essay, like Kolodny, discusses gendered constructs, but rather than describing this in our direct relationship in understanding nature, shows it in our environmental impact— namely, our consumption. She argues a “feminization of consumption” in which consumerism has been pushed to become an intrinsic part of the female identity. This has historically occurred through marketing as well as the perpetuation in media that women must take on the nurturing or homemaker role within a family unit. Soper also points to the fashion industry and cosmetics industry as encouraging hyper-consumerist habits. Soper writes “ Any thinking about gender and climate change needs to address a key tension at the heart of the globalized economy, namely, that the consumer culture on which it depends, although closely associated with ‘freedom and democracy’, is precipitating ecological collapse. What has helped to advance gender and sexual emancipation has also been the vehicle of unsustainable modes of consumption,” (Soper, 93). With this choice of language however, Soper is creating the implication that feminist or identity movements are in fact based in consumption which, in of itself, is polarizing the female identity. Consumerism can be clearly identified as a contribute to ecological damages, however, these statements can shift blame onto specific identities rather than analyzing the industries themselves.

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Kolodny writes of the settlement of America by Europe and describes this as a historical act of escapism. “…a frank, free affectional life in which all might share in a primal noncompetitive fraternity; a resurrection of the lost state of innocence that the adult abandons when he joins the world of competitive self-assertion” (Kolodny, 6). The landscape has always been used as a means to an end in the physical sense (e.g. deforestation, fracking, irrigation), but this also points to a psychological sense in which humankind is taking advantage for their own personal gain. This is also interconnected with mankind’s sense of spirituality. Western religion contrasts with eastern religion in nature ideals in the sense that it is believed that the natural world is a blessing to be used, rather than us being a cohesive part of one another. The interaction of political and spiritual influence has resulted in a deep sense of competition and conquering when it comes to our relationship with our home.

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In both of these examples there is an avoidance of responsibility. Through Soper’s analysis they are shifting the blame on behaviors driven by a capitalist culture. This position acknowledges that people are subjected to higher influences, but doesn’t appear to directly critique these influences themselves. It also holds the idea that all people are acting highly reflexively.

In Kolodny’s analysis it references American history and insinuates this “conquering” is the hidden driver behind all interactions with nature. This understanding is very western-centric and also diverts attention from newer destructive tendencies the culture has adopted.

Both articles attempt to navigate human relationship with the environment, but deflect from any personal influence or relationship.

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“ If we have a cosmopolitan care for the well-being of more deprived people of the world, and a concern about the quality of life of future generations, we need a dramatic change of attitudes to work, consumption, pleasure, and self-realization. And such a revolution will surely be comparable in the forms of personal epiphany and transformation it will demand to those brought about through the feminist, anti-racist, ant-colonialist movements of recent history” (Soper, 99).

is suggesting a solution without actually clarifying what that solution or dissolution of previous issues is

how is “more deprived” being quantified in this sense?

comparing a hypothetical to civil movements

critiques feminist cultural theory for not associating feminism with economic growth and destructive consumption, and then cites feminist movements as a source for the same movement that critiques it

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Kolodny generated the idea that people acting for personal gain consequently leaves a negative impact on the environment. Soper, when describing peoples relationships with aesthetics, write “ As individuals became alerted to the role of gender in their being, and to its social construction and hence mutability, so they entered into complex— and often painful— processes of self-change. A green economic and cultural renaissance working upon consumer sensibilities over coming years could result in some similar revisioning of self-interest and aesthetic response” (Soper, 98).

These points may contradict as working against social constructs would arguably be work in self-interest, but is being cited as a positive movement and one that should be reflected by the wider population. This example of revisioning is also still oriented around gender structure. Soper initially writes of our societal feminization of content and how it develops stereotypes yet uses a gender experience shared by trans and non-binary individuals to promote a movement. This also could inadvertently characterize gender dysphoria as an experience centered around aesthetics.

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Both authors integrate gender into their understanding and dissection of our culture’s relationship with the environment. This both critiques stereotypes and idealizations that have been developed over time, but also generate their own. In exploring the maternal stereotype of our land and the opposing culture as the masculine urge to dominate, it creates a very distinct binary system. It is reflective of the stereotypes existing within our systems but poses questions as to why these are seen as the only options: complacency and otherwise willingness to give oneself up or taking control and adopting an aggressiveness towards ones environment.

It is suggested that awareness of these binaries and attempting to break free from the stereotypes subjected on us is a step closer to eliminating the current destructive system. Human relationship with gender, both in its confinement and liberation, are fractals of our natural world.

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In visiting this history of our interactions with nature we also see the development of confining language. In Unearthing Herstory (corny title) it says “…gendering the land as feminine was nothing new in the sixteenth century; Indo-European languages, among others, have long maintained the habit of gendering the physical world and imbuing it with human capacities” (Kolodny, 8). This suggests that this language is not a recent development, but has been part of cultures before ours. The language as well as the ideals it promotes have been passed down, but has manifested itself in new ways through capitalism, as explored by Soper.

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Masculinity itself is briefly mentioned in the Kolodny article if not at all in the Soper article. It is referenced, but only as a response to the feminine environment. Neither binary of gender exist alone in their entirety, and in this context only exist in their relation. This discussion lacks classification of the masculine role in environments other than this dominating entity. There is no regard for the paternal role within the structures being considered.

This could further reflect western language: when something isn’t explicitly branded as feminine it automatically falls into this definition of masculine. This could be projection of a male lead/ male-centered culture.

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Both of the texts reminded me of this piece.

This conquering of our environments embodying the female form is also depicted in artwork like the famous “Manifest Destiny”. A depiction of Republicanism leading the conquering of land, the angel-like figure is seen clearing native peoples off their land along with all the buffalo, paving the way for colonization and new technologies, all of which have had their hand in negative environmental impact.