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Kwaymullina, A. (2018). “You are on Indigenous Land: Ecofeminism, Indigenous Peoples, and Land Justice.” In Feminist Ecologies: Changing Environments in the Anthropocene, edited by Lara Stevens, Peta Tait and Denise Varney, 193-208. London: Palgrave Macmillan.

Rigby, K. (2018). Women and Nature Revisited: Ecofeminist Reconfigurations of an Old Association. In: Stevens, L., Tait, P., Varney, D. (eds) Feminist Ecologies. Palgrave Macmillan, Cham. https://doi-org.proxy.bib.uottawa.ca/10.1007/978-3-319-64385-4_4

I started reviewing chapters in the book where the chapter by Kwaymullina, A. (2018) was located. I found the work of Rigby, K (2018) who outlines that "Generally speaking, what distinguishes ecofeminist thinking from an environmentally concerned feminism, or, conversely, a pro-feminist environmentalism, is the claim that there is some kind of inherent or structural connection between the patriarchal domination of women (and, in the view of some theorists, other socially oppressed groups) and the ecologically destructive exploitation of the earth." This connection reminded me of the work of artist Ana Mendietta and found a great resource when I searched her name alongside ecofeminism.

https://artsandculture.google.com/story/ecofeminism-ecological-and-feminist-concerns/EwIyxhMrFO1YKA

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Ecofeminism: Ecological and Feminist Concerns - Google Arts & Culture

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The artist Maria Adele del Vecchio, talks about Ana Mendieta's work

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I am fascinated by Tracey Rizzo’s teachings in a curriculum that “seeks to problematize binaries like man/woman and human/nature” (Russell, Gough, and Whitehouse, 2018, p. 274). This approach to ecofeminism in education is reminiscent of queer theory, which is also interested in questioning assumed binaries (such as man/woman, gay/straight, and more). I believe as educators we can introduce the concept of questioning assumed binaries to our students to help them foster critical thinking skills while also working towards a more equitable and environmentally conscious society.

-Maddy Rafter

Reference

Russell, C., Gough, A., & Whitehouse, H. (2018). Gender and environmental education in the time of #MeToo. The Journal of Environmental Education, 49(4), 273-275.

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From  Gough & Whitehouse's (2018) article, I honed in on Merchant's (2016) proposal of a partnership ethic in embracing the chaos of a post-structuralist view of our environment. Her system of ethics addresses the complexity and hegemony that exists in our partnership with nature now, and creates pathways for discourse and action.

It falls in line with the demand for critical thinking in Ontario's Science and Geography.  Curriculums. For example, Merchant (2016) encourages "...ecologically sound management that is consistent with the continued health of both the human and non-human communities (Gough, 2018, p. 341). This aim for thinking critically is mirrored in SVN3E, Grade 11 Environmental Science and in many other Science courses.

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Reimagining intersectionality in environmental and sustainability (Mumbi Maina-Okori, et al., 2018).

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Reimagining intersectionality in environmental and sustainability (Mumbi Maina-Okori, et al., 2018).

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I chose this article because I have been finding myself to be drawn to learning more about intersectionality as it is such an important and complex lens. I also have an interest in environmental education therefore when I read the title involved intersectionality in environmental and sustainability I knew I wanted to learn more.

Mumbi Maina-Okori, et al.'s article shed light on how working towards a sustainable future can and must be done as a community including all people, perspectives, backgrounds, as well as involving non-humans (2018). Even more importantly, marginalized voices must be given the platform to share their insight and knowledge.

I worry that our society is still so ignorant and racist to make any kind of real changes which is greatly why we are in this precarious predicament with the environment in the first place. I believe getting the general public to understand intersectionality and how various forms of social subjectivities work together as forms of oppression would be an important place to start.

Finally, I want to acknowledge that I myself still have much work to do in understanding  intersectionality and my own white privilege.

I hope this made some sense!
-Emily

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Ecofeminism and feminism as a research posture

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Ecofeminism and feminism as a research posture

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I always assumed feminism had to relate to being an activist for women’s rights. I was confused then as to the link between feminism and ecology. I decided to read Russell, C., Gough, A., & Whitehouse, H. and Mumbi Maina-Okori, N., Koushik, J., & Wilson, A.’s articles, however I realize I need to do more research on what it means to adopt a feminist lens as a research posture. I now have a better understanding of what feminism is and how it relates to other issues, like environmental education, and I do feel drawn to it, but I feel I need to do more research to understand how I can adopt this posture in my academic works.
Béatrice

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Reimagining intersectionality in environmental and sustainability education: A critical literature review Mumbi Maina-Okori et al., 2018)

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Reimagining intersectionality in environmental and sustainability education: A critical literature review Mumbi Maina-Okori et al., 2018)

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This article states what has become increasingly necessary and obvious and that dovetails with long-term battles and wider challenges that we have had with inequality & white male privilege. It states that ecological sustainability cannot work in isolation of other intersectional social justice issues and historically dominant forms of thinking and knowing (white, Western knowledge garnered from male scientists, for example) will perpetrate itself in climate justice and ecological conservation. This article argues, and I agree, that we need to stop the devaluing  and marginalization of Indigenous people and their way of life and women of colour and their cultural knowledge and expertise when it comes to environmental education.

-Ilham

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The article by Maina-Okori et al. (2018) encourages the use of critical frameworks when addressing intersectionality in environmental and sustainability education, or ESE. Specifically, they look at the need to incorporate "Indigenous interconnectivity and land-based sovereignties" (Maina-Okori et al., 2018, p. 286). What interested me most about the article was its call for including Indigenous systems and ways of knowing when tackling environmental issues and racism. One cannot address systematic racism against Indigenous peoples without first understanding Canada's colonial history and the ramifications of that history today.

I taught on-reserve for 2 years in Northern Saskatchewan and saw first-hand not only the environmental impacts on remote communities (increased temperatures and climate change affecting moose-hunting seasons and migration patterns, as well as winter roads, abandoned mines, and boil water advisories), but also the lack of funding to these communities (children going to school on-reserve get less per capita funding than children down south or in urban areas). Linking my personal and professional experiences with this critical framework, I see that interconnectivity and including Indigenous ways of knowing will not only address climate change, but also tackle racism, poverty, and gender inequality.