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Response to Gough et al. (2024)-Chengshu Luo

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Response to Gough et al. (2024)-Chengshu Luo

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This week I chose the article by Gough et al. (2024). I would like to share a quote from the text: "The contribution of feminism to the environmental and development movements is the insistence that all forms of domination must be eradicated and that the living relations of subordination be a central problem for study, reflection and action for change." (p. 103). In patriarchal discourse, the view of human supremacy posits that humans are superior beings, thus entitled to dominate other organisms and resources on Earth. However, ecofeminism seeks to eliminate human domination over the ecological balance of the Earth, which deeply resonates with me. Furthermore, in global education, Earth is often depicted as "Mother Earth". From a patriarchal perspective, "mother" is associated with femininity, representing self-sacrifice for the family and future generations. I assume that human exploitation of the Earth can also be analogized to the exploitation and oppression of women by patriarchal societies.

Reference:

Gough, A., Ho, Y. C. J., Lloro, T., Russell, C., Walters, S., & Whitehouse, H. (2024). Ecofeminisms and education: repositioning gender and environment in education. Gender and Education, 36(4), 299–311. https://doi.org/10.1080/09540253.2024.2329289

Chengshu

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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. https://doi.org/10.1080/00958964.2018.1475954

The reading by Russell, Gough and Whitehouse (2018) addresses feminist theory by providing a short overview of various articles detailing how women are treated within different working contexts, from professors to researchers. When I was in high school, I was deeply passionate about the environment, which propelled me to environmental studies in my undergraduate degree. Within that degree, I worked for an environmental non-profit and an outdoor education school through co-op positions. Although positive in many ways, I left my undergraduate program feeling disheartened and overwhelmed by climate change. While I do not remember my working experience in the environmental field being particularly gendered, as Russell et al. discuss, I do remember being made to feel naïve, judged, and ‘out of touch’ with friends and family.

I have a lot to say about this week’s topic; however, the item that stood out to me the most was the discussion surrounding intersectionality, as included in the article summaries of Lloro-Bidart and Semenko (2017) and Mumbi Maina-Okori, Koushik, and Wilson (2018)* (as cited in Russell et al., 2018). Russell et al. (2018) write, “Targeted by far right trolls, online harassers who seek to discredit academics generally, and critical and feminist scholars in particular, Lloro-Bidart uses an intersectional ecofeminist lens to analyze the sexism, … and speciesism underlying the attacks she experienced” (p. 273). This statement is really what spurred me to think about the conservative people in my own life, as I mentioned earlier. Building on the terms mentioned in Russell et al.’s article about intersectionality, given my experience, specific terms in the infographic by the CRIAW-ICREF (2021) ‘jump out’ to me: age, life experience, family status, and citizenship status. As highlighted in this week’s Brightspace material, intersectionality and age are part of the eco-feminism conversation (Watt, 2024). Given my own experience, I would highlight the importance of lifting up young women who are passionate about the environment, rather than dismissing them, within educational or social contexts.

Becky S.

References

CRIAW-ICREF. (2021). Feminist intersectionality poster [Poster]. https://www.criaw-icref.ca/wp-content/uploads/2021/04/Feminist-Intersectionality-Poster.pdf

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. https://doi.org/10.1080/00958964.2018.1475954

Watt, D. (2024). Module 10: Eco-feminisms [Brightspace module]. Brightspace. https://uottawa.brightspace.com/

Note:

*I believe this is the article year, however, Russell et al. (2018) have not included the reference in their reference list.

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Relational and Ecofeminist Knowing - Liana Bailey

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Relational and Ecofeminist Knowing - Liana Bailey

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This week, I read Fawcett’s (2000) article which argues for the presence of ecofeminist narrative ethics in environmental education. Narrative ethics can support ecofeminist thinking by disrupting stories of the objective and unattached knower and instead advocating for a storied and interconnected way of being. This has implications on the environment in how we take responsibility for the choices we make about the world we live in and those we share it with. In spaces of learning and teaching, Fawcett invites us to think of environmental education as a social movement. This means demonstrating a relational, reflexive, and everyday appreciation of our worlds. She gives the example, as an educator, of encouraging students to write in a journal about their relationship with something/one in their environment (e.g., a plant or an animal).

This article made me think of our module on embodiment and relationality. Links between environment and relationship are clear in the ways that our lives intersect with the world around us and even as we live direct embodied experiences with our environment (Fawcett, 2000). A narrative (re)imagining of our environment prompts an ethical appreciation of the ways we live in and with our environment.

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A happy photo to accompany some unsettling research.

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Module 10: Eco-feminisms - Francis Bryn Jones

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Module 10: Eco-feminisms - Francis Bryn Jones

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Olive, R. & Enright, E. (2021). Sustainability in the Australian Health and Physical Education Curriculum: an ecofeminist analysis. Sport, Education, & Society, 26(4), 389-402.
https://doi.org/10.1080/13573322.2021.1888709

As an elementary school specialist teacher, I am fortunate to work with many students from diverse backgrounds, ages, skills, and abilities. When I pick up my students from their individual homerooms to bring them to the gymnasium or to the outdoor education area for physical education (PE), I try to take notice of what students are working on at their desks, or the work assignments and art projects plastered on the walls, as a way of not only engaging with them, but also out of simple curiosity.  During the month of April, I often notice stories, artwork, or other presentations on the walls related to the earth, and I am reminded that ‘Earth Day’ is approaching. I am almost immediately shaken as I recall the ‘eco-anxiety’ or ‘persistent panic of ecological catastrophe’, that I and many other people, particularly youth, are feeling related to the connections between the climate crisis and the quest for lifelong learning. I frequently mention during that time, that in fact, ‘Earth Day’ is every day.  Not only do these students have to explore the major challenges of the current state of the earth but also these children are dealing with the lasting challenges of the latest global pandemic and trying to make connections between all these problems seemingly becoming ever greater each year. From pandemics, to heat waves, to smoke days, to the flooding seen at my own school, much shock has ensued from students and staff. Evidently, we must use an intersectional lens when attempting to educate these young learners as there appears so many layers of injustice in so many communities. Importantly, those individuals in positions of power aught to possess a high moral authority, but “the inaction and complicity of governments and other state institutions in relation to human impacts on climate” (Olive & Enright, 2021), is appalling. Also, “the freedom of corporations to pollute – and the fixation on a feeble lifestyle response – is no accident, this is the con-job of neoliberalism” (Lukacs, 2017). The choices made by those with the privilege to be in power have seemingly only thought of short-term gain. We must be reminded that “privilege allows you to exist in future thinking and ways that people who are currently struggling with environmental injustice, aren’t able to do in the same way” (Thomas, 2022).

The article I chose outlines how Australia, which has seen terrible fluctuations in its weather and landscape due to the effects of climate change in recent history, has designed a country wide school curriculum which has “mandated content for every child in Australian schools, using an ecofeminist framework which promises a more meaningful engagement with the interconnections between human and environmental health and wellbeing in the Health and Physical Education learning area” (Olive & Enright, 2021). The Australian PE program, like Canadian curricular requirements, differs with respect to its emphasis on sustainability and the interconnectedness of human and ecological health. As a schoolteacher, I know that we play many roles within the school and our ‘plates are often full’. However, we need a change in our educational systems. Change is inevitable but resistance can often occur initially, so “many [Australian] teachers have expressed fears, confusion and a sense of feeling overwhelmed by the addition of Sustainability” (Olive & Enright, 2021), to the PE curriculum. But should we evaluate this component of PE or simply put it into everyday practice it in our classroom routines and procedures, so that we can all think from an eco-feminist perspective? Since “ecofeminism challenges human/nature binaries that continue to shape much institutional thinking about sustainability” (Olive & Enright, 2021), we would do well to promote this concept within our school communities. Moreover, since “opportunities for environmental engagement emerge any time the words ‘health’ or ‘wellbeing’ are used” (Olive & Enright, 2021), let us reinvent our own Canadian curriculums to be in line with the health and wellbeing of not only our students, but also of our earth. Reminiscent of the understandings of diverse indigenous scholars such as Tanya Ball, when she discusses the important relationship we have with the land. Since living with the land requires “reciprocity or mutual exchange, [she underscores the importance of] how we relate to each other, and how we relate to the Land” (Ball, 2021). This clearly advocates for the important shift to utilizing an eco-feminist perspective when discussing the teaching and learning of our youth and the interconnectedness of human and natural health.

These pedagogical practices inform our teaching and learning opportunities as we are simply interconnected with the natural world. When people are at their wits end struggling with the realities of climate change, they often project their emotions on those most vulnerable. How do we inhibit and eradicate all violence against vulnerable people worldwide which is made much worst by the climate catastrophe?  Ecofeminism recognizes how gender roles make us experience our environment and nature differently, and how different gender roles may experience different consequences. (Watt, 2024). Furthermore, the completely disheartening takeaways from the International Panel on Climate Change (IPCC) 2022 report indicate that “the next few years offer a narrow window to realize a sustainable, livable future for all” (Levin et al., 2022). Since an “ecofeminist approach demands inclusion of diverse worldviews – in particular, place-appropriate Indigenous and First Nations worldviews – in challenging settler-colonial curricula frameworks and content” (Olive & Enright, 2021),“policymakers in collaboration with scientists need to devise an international policy instrument that deals with global change in its entirety: all human impacts on our planet, focusing especially on the cross-links between different topics” (Rillig et al., 2021). Let us act now.

References

Ball, T. (2021, July 14). Relationality in the classroom. YouTube. https://www.youtube.com/watch?v=kyqcAlcxRGQ

Climate change exacerbates violence against women and girls | ohchr. (n.d.). https://www.ohchr.org/en/stories/2022/07/climate-change-exacerbates-violence-against-women-and-girls

Guardian News and Media. (2021b, October 6). “eco-anxiety”: Fear of environmental doom weighs on young people. The Guardian. https://www.theguardian.com/society/2021/oct/06/eco-anxiety-fear-of-environmental-doom-weighs-on-young-people

Guardian News and Media. (2017, July 17). Neoliberalism has conned us into fighting climate change as individuals | Martin Lukacs. The Guardian. https://www.theguardian.com/environment/true-north/2017/jul/17/neoliberalism-has-conned-us-into-fighting-climate-change-as-individuals

Olive, R. & Enright, E. (2021). Sustainability in the Australian Health and Physical Education Curriculum: an ecofeminist analysis. Sport, Education, & Society, 26(4), 389-402.
https://doi.org/10.1080/13573322.2021.1888709

Rillig, M.C., Lehmann, A., Bank, M.S. et al. Scientists need to better communicate the links between pandemics and global environmental change. Nat Ecol Evol 5, 1466–1467 (2021). https://doi.org/10.1038/s41559-021-01552-7

Levin, K., Boehm, S., & Carter, R. (2022, February 27). 6 big findings from the IPCC 2022 report on climate impacts, adaptation and vulnerability. World Resources Institute. https://www.wri.org/insights/ipcc-report-2022-climate-impacts-adaptation-vulnerability

Thomas, L. (2022). The Intersectional Environmentalist: How to Dismantle Systems of Oppression to Protect People + Planet.

Watt, Diane. (2024). Feminist Perspectives in Education. EDU-7240. University of Ottawa.

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Ecofeminism movements on Indigenous homelands - Susan He

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Ecofeminism movements on Indigenous homelands - Susan He

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I was particularly drawn to the article by Kwaymullina (2018), "You Are on Indigenous Land: Ecofeminism, Indigenous Peoples, and Land Justice." This article explores the perspectives shared and contradicted between ecofeminism and indigenous feminists. Ecofeminism focuses on decentering males under the patriarchal social structure, where natural resources and women are both exploited. Since Indigenous cultures tend to highlight nature in a way that addresses the harmonic relationship between humans and the environment, it seems there are opportunities for ecofeminists and Indigenous feminists to engage in rich dialogues. However, as Kwaymullina (2018) points out, these dialogues require decolonizing knowledge.

Concerns arise when ecofeminists are situated on Indigenous land. Kwaymullina (2018) discusses how some might consider the two views (ecofeminism and Indigenous feminism) fundamentally contradictory. Firstly, they do not share the same worldview regarding the Earth and body; Indigenous peoples see them as a whole, while ecofeminists split them into two. Secondly, ecofeminists “do not address their privileged relationship to the nation’s sovereignty that underpins their situatedness and ontology” (p. 198) and this lack of acknowledgment of their positionality within a nation-state framework differentiates their perspectives from those of Indigenous women.

So the question, as proposed by Kwaymullina (2018), becomes, “How can ecofeminists seek justice for women and the earth in a way that does not wreak injustice upon Indigenous women and Indigenous homeland?” (p. 198) Kwaymullina suggests that ecofeminists must respect Indigenous sovereignty and decolonize knowledge by listening to Indigenous voices and acknowledging their trauma from colonization until today.

Although this article is based in Australia, its insights can be generalized to other lands that have undergone colonization, including Canada. It brings an intersectional lens to dissect the power dynamics between gender and Indigenous status in the context of nature. I truly agree with the author that it's crucial for ecofeminists to incorporate decolonization into their considerations and fully understand their positionality to avoid creating further harm. As educators, we should always keep this aspect in mind and emphasize the importance of decolonizing knowledge throughout our teaching.

Reference:

Kwaymullina, A. (2018). “You are on Indigenous Land: Ecofeminism, Indigenous Peoples, and Land Justice,” In Feminist Ecologies: Changing Environments in the Anthropocene, pp. 193-208.

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By Pam Haley

Kwaymullina, A. (2018). “You are on Indigenous Land: Ecofeminism, Indigenous Peoples, and Land Justice,” In Feminist Ecologies: Changing Environments in the Anthropocene, pp. 193-208. https://doi.org/10.1007/978-3-319-64385-4

This chapter explores how ecofeminism, if devoid of recognizing intersectionality, will continue to perpetuate injustice towards Indigenous women. It explores the process of listening and how this process can be used, as one of many, to meaningfully realize respect for Indigenous women’s sovereignty. The author argues that settler ecofeminists must change the way they interact with Indigenous peoples and lands by respecting Indigenous sovereignty to seek justice for women and the earth in ways that do not perpetuate the injustices inflicted on Indigenous women since colonialism began.

This chapter applies a feminist intersectionality approach i.e. that not all inequality is created equal and that people's social identifies can overlap, exasperating experiences of discrimination (Module 5). The entirety of Indigenous women’s experiences must be considered including the racism they have faced that white women have not; the sexism they have faced, that Indigenous men have not and the misrepresentation of their traditional roles they have faced due to colonialism and an assumption that they will be better off living a settler way of life (Dudgeon, 2017 in Kwaymullina, 2018 p. 197).

This chapter highlights how demonstrating respect through listening is an important process to shift how non-Indigenous people see themselves in the world and to demonstrate respect to Indigenous women, culture and the earth. This involves avoiding the misappropriation of Indigenous experiences in eco-feminist scholarship and writing by ensuring Indigenous knowledge is shared via ethical research practices with permission by Indigenous authors. It also involves learning to listen to Indigenous women beyond the bounds of a settler knowledge framework or trying to fit Indigenous knowledge and stories into a settler framework. To this end and as a starting point, I recommend the book, Braiding Sweetgrass by Robin Wall Kimmerer (an Indigenous mother, scientist and scholar)...it focuses on the concept that plants and animals are our greatest teachers and that when we can learn to hear the languages of other beings, will we be capable of understanding the generosity of earth and how we can return that generosity.

References

Kimmerer, R. W. (2013). Braiding sweetgrass. First edition. Minneapolis, Minnesota, Milkweed Editions.

Kwaymullina, A. (2018). “You are on Indigenous Land: Ecofeminism, Indigenous Peoples, and Land Justice,” In Feminist Ecologies: Changing Environments in the Anthropocene, pp. 193-208. https://doi.org/10.1007/978-3-319-64385-4

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I chose the article by Leesa Fawcett for this week’s response. The article discusses how the relationship between humans and nature affects how humans see nature. She explains that being in awe of nature is not enough for us to want to protect it, but it is a good place to start (p.138). Fawcett describes how our views of nature can be changed through stories. She describes a personal story about seeing a clear-winged sphinx moth in her garden that was meaningful to her views of the reciprocity of humans and nature, as well as describing many other stories of human’s relationship with nature. Fawcett’s take on nature reminded me of the module on writing differently as, not only does she start her article with a personal story, but she looks at how stories are teaching us about nature and our relationship with the environment. Fawcett refers to her moth many times in the article, but what I thought was most interesting is when she reflects on whether the moth was aware of her presence in the garden (p. 140). If we are to teach about the environment and learn about the climate crisis, we need to acknowledge our part in the world and in relation to all those that we share it with. Fawcett’s use of a personal narrative for the article really touched me in ways that purely academic writing does not. I felt her search for answers along with her it seems. This makes me think that, even though they might not take us into account, we need to take animals and the environment into account in our own decisions as they are also affected but what we, as humans, choose to do. I feel that as educators, we must make our students aware of the world around them, and a wonderful way to do so is by storytelling. The way in which stories touch us is unique to them and is unique to each of us. As Fawcett finishes her article by saying “Narrative imagination and ethical reflection may show us some unknown strengths; some stories may inspire us, and at the very least they may breathe life in and out” (p.146).

Resources:

Fawcett, L. (2000). Ethical Imagining: Ecofeminist Possibilities and Environmental Learning. Canadian Journal of Environmental Education, 5, 134-147. Leesa Fawcett (2000)

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Developing Personal Connection to Nature through Classrooms - Soe Htoo

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Developing Personal Connection to Nature through Classrooms - Soe Htoo

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In my chosen article, “Place-Based Care Ethics: A Field Philosophy Pedagogy,” the authors advocate for the development of a pedagogy that promotes equitable, personal, and ecological relationships within human and non-human communities. They highlight a place-based approach that encourages caring responsibility and ethical engagement with the environment (Goralnik et al., 2014). This approach emphasizes “the intersection of human and nonhuman elements of place” (Goralnik et al., 2014, p.183). From my understanding, students are encouraged to develop a specific connection to the environment at this intersectional point, which plays a central role in the learning process, identity formation, and relationship building (Goralnik et al., 2014). When I worked as an intern high school teacher in Myanmar, the school classes included an “agriculture practice” each week. At that time, the students had to plant trees themselves in the school garden. By watching their plants grow, students developed a personal connection to the garden. They knew which plants had planted and felt a sense of pride and ownership in the plant’s health and growth. I believe this emotional connection to the local environment is essential for fostering a sense of care, empathy, and responsibility towards the natural world, leading to a broader understanding and appreciation of other places as well.

Relating nature to feminism, ecofeminism addresses “cultural dualisms many scholars believe lie at the root of a problematic relationship with the natural world” (Goralnik et al., 2014, p.181). It highlights the dual oppression of women and nature within patriarchal structures, aiming to challenge problematic cultural beliefs related to nature and emotion (Goralnik et al., 2014). This aligns with intersectionality in feminist theory, which involves examining how various forms of identity intersect to highlight the interconnected nature of systems of oppression and how individuals may experience multiple forms of discrimination based on these identities (CRIAW, 2006). I personally consider that the conservation efforts led by ethnic minority women might face layers of discrimination based on both gender and ethnicity, challenging both the degradation of their traditional lands and the societal roles imposed on them. Nevertheless, ecofeminism critiques these traditional dualisms that associate femininity with nature, emotion, and passivity, while linking masculinity to culture, and domination. When these ecofeminist perspectives are applied to education, like the place-based approach, they emphasize a pedagogic framework that prioritizes caring empathy and interrelationships with both human and non-human entities. These approaches enable students to develop a personal connection to environmental issues by learning about the nature through direct contact. I think this is a driving force in building a future where everyone feels responsible for taking care of our planet.

References:

CRIAW. (2006). Intersectional Feminist Frameworks. Canadian Research Institute for The Advancement of Women. https://uottawa.brightspace.com/content/enforced/112054-2195A0109431W100/2006%20Intersectional%20Feminist%20Frameworks%20Primer.pdf

Goralnik, L., Dobson, T., & Nelson, M. P. (2014). Place-Based Care Ethics: A Field Philosophy Pedagogy. Canadian Journal of Environmental Education, 19, 180-196.

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Reference and Summary

Kwaymullina, A. (2018). “You are on Indigenous Land: Ecofeminism, Indigenous Peoples, and Land Justice,” In Feminist Ecologies: Changing Environments in the Anthropocene (pp. 193-208).

In this chapter, Kwaymullina (2018) examines the intersection between ecofeminism and Indigenous feminism, highlighting the potential conflicts and opportunities for dialogue between these perspectives. The author argues that ecofeminists must acknowledge and respect Indigenous sovereignty and decolonize their knowledge practices to avoid perpetuating injustices against Indigenous women. Kwaymullina emphasizes the importance of understanding the interconnectedness of the Earth and the body in Indigenous worldviews and recognizing the privileged positions of ecofeminists within the nation-state framework. The chapter calls for a meaningful incorporation of Indigenous voices and a shift in how ecofeminists interact with Indigenous peoples and lands.

Application of Feminist Theory to Environmental Education

Kwaymullina’s (2018) discussion on the intersectionality of ecofeminism and Indigenous feminism brings to light crucial considerations for environmental education. By applying feminist theory, particularly intersectionality, the chapter underscores that the fight for environmental justice must also address the layered and overlapping forms of discrimination faced by Indigenous women. This approach aligns with the broader goals of feminist theory, which seeks to uncover and address systemic inequalities.

In environmental education, incorporating these insights means acknowledging the historical and ongoing impacts of colonization on Indigenous communities and the environment. It requires educators to integrate Indigenous knowledge systems and perspectives into the curriculum genuinely and respectfully. This includes not just adding Indigenous content but rethinking pedagogical approaches to prioritize Indigenous voices and ways of knowing.

Connections to Course Content

The themes in Kwaymullina's chapter resonate with several key concepts discussed in the course, particularly the importance of intersectionality (Module 5). The idea that not all inequalities are created equal and that social identities overlap to exacerbate discrimination is crucial in understanding the unique challenges faced by Indigenous women in environmental contexts. The course has also highlighted the need for decolonizing knowledge and integrating diverse perspectives to create more inclusive and equitable educational practices.

Informing Our Work as Educators, Researchers, and Citizens

As educators, we must strive to create learning environments that respect and elevate Indigenous knowledge and voices. This involves:

1. Decolonizing Curriculum: Actively including Indigenous perspectives and histories in environmental education and ensuring these are taught in ways that honor their origins and significance.

2. Ethical Research Practices: Engaging in research that respects Indigenous sovereignty and involves Indigenous communities as equal partners. This means seeking permission, giving credit, and ensuring that research benefits the communities involved.

3. Listening and Respecting: Developing the practice of listening deeply to Indigenous voices and valuing their knowledge systems without trying to fit them into Western frameworks. This shift can help students and researchers see the world through a more holistic and interconnected lens.

4. Challenging Normative Frameworks: Encouraging students to question and critique the dominant paradigms that have historically marginalized Indigenous peoples and their relationship with the land. This critical approach can foster more nuanced and equitable understandings of environmental issues.

In the context of the climate crisis, these practices are particularly important. Indigenous communities often have deep, sustainable relationships with their environments and can offer valuable insights into climate resilience and adaptation. By integrating feminist and Indigenous perspectives, we can work towards more just and effective solutions to environmental challenges, ensuring that our efforts to protect the Earth also respect and uphold the rights and sovereignty of Indigenous peoples.

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Raheema Abdi - Gender and environmental education in the time of #MeToo

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Raheema Abdi - Gender and environmental education in the time of #MeToo

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As someone who is very familiar with the #MeToo movement, I had never previously considered its potential connection to environmental education. Launched in 2017, #MeToo aims to highlight issues of sexual violence and harassment, gaining global momentum with online support and celebrity endorsements. Nonetheless, feminist scholars have raised significant concerns about its inclusivity and ability to bring about systemic change.

These critiques extend beyond #MeToo. The authors also argue that environmental education settings are susceptible to similar issues, citing personal experiences and documented cases of discrimination. As discussed in our previous course content, there is a pressing need across feminist sectors to embrace intersectionality—how race, class, sexuality, and other factors intersect with gender—and promote more inclusive research.

There's a tendency to compartmentalize climate and environmental issues separately, which overlooks their interconnectedness with various other challenges. Similarly, restrictive approaches to feminism limit its effectiveness, failing to challenge norms comprehensively and undermining efforts to develop holistic solutions capable of driving systemic change. According to UN Women, the climate crisis disproportionately affects women and girls, exacerbating gender inequalities and posing distinct threats to their well-being, health, and safety (UN Women, 2022). Considering these intersections, integrating feminist perspectives into environmental education not only broadens understanding but also enhances efforts to address systemic challenges comprehensively.

References:

Constance Russell, Annette Gough & Hilary Whitehouse (2018) Gender and environmental education in the time of #MeToo, The Journal of Environmental Education, 49:4, 273-275, DOI: 10.1080/00958964.2018.1475954

UN Women. (28 February 2022). "Explainer: How gender inequality and climate change are interconnected". Retrieved from:

https://www.unwomen.org/en/news-stories/explainer/2022/02/explainer-how-gender-inequality-and-climate-change-are-interconnected

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Ecofeminist Perspectives in Education, Emma Carr

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Ecofeminist Perspectives in Education, Emma Carr

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In the work, You are on Indigenous Land: Ecofeminism, Indigenous Peoples, and Land Justice, author Ambelin Kwaymullina (2018) explores the intersection of ecofeminism, Indigenous perspectives and feminism, and land justice. Kwaymullina (2018) places profound emphasis on the connection of Indigenous peoples and the land, illustrating a relationship that is fundamental to Indigenous identity and culture. Addressing contexts of feminisms, Kwaymullina (2018) discusses the historical and intergenerational influences of colonialism on ideas of ecofeminism. Ecofeminism may continue to intersectionally oppress Indigenous women if ecofeminists do not interrogate position or engage in decolonial dialogue (Kwaymullina, 2018). Acknowledging the work among Indigenous feminism, ecofeminism, and land justice, Kwaymullina (2018) examines how ecofeminists may seek justice for women and the land in a way that does not disrupt the relations of Indigenous culture. To engage ecofeminism and Indigenous feminism, Kwaymullina (2018) emphasizes the critical nature of respecting Indigenous sovereignty, calling upon non-Indigenous peoples to shift their orientation in interacting and addressing Indigenous peoples, honouring culture and diversity. Further, Kwaymullina (2018) contends enacting through listening as a transformative power to acknowledge the marginalized voices of Indigenous women. Kwaymullina (2018) emphasizes the power of Indigenous women’s voices, suggesting others to honour ethically sourced information, while respecting boundaries and the rights of Indigenous peoples. Additionally, Kwaymullina (2018) states that others must interrogate preconceptions and privilege to truly hear and listen to the voices of Indigenous women. Relating to the context of education, the work by Kwaymullina (2018) influences the ways in which educators may choose to navigate the complexities of intersecting identities and relations with the environment. Kwaymullina (2018) encourages the acknowledgement and respect of Indigenous voice, encouraging others to engage in authentic listening. Educators may listen and share the voices of Indigenous peoples through culturally relevant and responsive pedagogies. Further, educators may incorporate Indigenous knowledge and perspectives into the curriculum to foster respect and understanding of Indigenous cultures and relations with the land. Moreover, environmental education may be woven through Indigenous perspectives, sharing Indigenous traditions authentically (i.e., Elders), emphasizing connection and cyclical nature of Indigenous cultures. Drawn from the work of Kwaymullina (2018), educators must respect Indigenous sovereignty, through engagement in ethics and authentication. This may include ensuring that voices and stories are shared from primary sources, rather than filtered through colonial narratives and discourse. Educators may further honour Indigenous sovereignty through challenging preconceptions and biases, disrupting normative discourse and beliefs. The relation of Indigenous peoples and the land must be respected and acknowledged, particularly through the present development and transformation, consequent to the climate crisis. Through weaving ecofeminism and Indigenous perspectives, one may achieve a holistic and intersectional understanding of environmental justice. Sustainability and justice may be achieved by acknowledging and rectifying the historical and ongoing injustices faced by Indigenous peoples across the globe.

References

Kwaymullina, A. (2018). “You are on Indigenous Land: Ecofeminism, Indigenous Peoples, and Land Justice,” In Feminist Ecologies: Changing Environments in the Anthropocene, pp. 193-208.

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Aleasha Naggyah - Gender and environmental education in the time of #MeToo

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Aleasha Naggyah - Gender and environmental education in the time of #MeToo

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Gender and environmental education in the time of #MeToo

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.

“We know well that oppression occurs in our midst” was a line taken from the article expressing the experiences of the three environmental educator authors. Their article discussed how feminist research and voices are often overlooked in environmental education and summarized eight different research papers. One, in particular, caught my attention. It was titled "Boys Being Boys: Eco-Double Consciousness, Splash Violence, and Environmental Education" by Sean Blenkinsop, Laura Piersol, and Michael De Danann Sitka-Sage (I uploaded a copy for your reading pleasure :-) )

I will summarize it:

The research paper, which included five years of research, explored the concept of masculinity and its association with the environment. It highlighted how men are often expected to distance themselves from nature to prove their masculinity, leading to a range of behaviors from destructive acts to a deep sense of empathy and connection with the environment. The paper also discussed power dynamics, with men on the detached end exerting dominance over others in the "natural world" through violent acts and name-calling. The term "double consciousness" was used to represent the different ways men perceive and interact with the natural world.

The paper shared three vignettes to illustrate these concepts. The first vignette described an encounter between a man wearing pro-environment patches and a group of men making threatening gestures, known as "splash violence," towards him. The second vignette was about a young boy who struggled to balance his love for animals with fitting in with his peers, eventually choosing to abandon his identity as an animal lover to one of an athlete. The third vignette portrayed two young boys with contrasting perspectives on the world, with one boy crushing ants despite the other's horror.

The article provided an inspiring male perspective on eco-feminism and shed light on the struggles and power dynamics exerted on men in society. It concluded by urging educators to create a space for children to deepen their relationship with nature, offering a hopeful vision of how this could transform societal perceptions of masculinity and preserve the core of who they are.

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Boys being boys_ Eco-Double consciousness, splash violence, and environment..._ EBSCOhost

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For this week I chose the Mumbi Maina-Okori et al. article (2018), which explores the integration of intersectionality in environmental education. The article does a great job of showing the need to include diverse voices, particularly those of women, Indigenous communities, and marginalized groups in education. It discusses frameworks like ecofeminism, queer pedagogy, and Indigenous perspectives as ways to address social justice and environmental issues holistically.

The article discusses feminist theory by critiquing patriarchal and colonial structures, emphasizing the inclusion of marginalized voices, and promoting interconnected approaches to address both social and ecological justice. This helps in fostering comprehensive, equitable environmental education.

When reading this article, I found some parallel ideas to feminist pedagogies we explored in this class. They share common goals in that they prioritize diversity, challenge dominant power structure, empower individuals to advocate for change, recognize intersecting oppressions, and encourage critical reflection on social identities and biases.

As I reflect on the climate crisis, I find impactful ideas in feminist pedagogies and intersectional approaches. These perspectives encourage us to listen to diverse voices often sidelined in environmental discourse. They inspire me to advocate for inclusive education and research that addresses systemic injustices while promoting sustainable solutions for our planet's future.

When reflecting on this, I think one way to integrate these approaches into climate education is by diversifying curriculum content. Engaging with Indigenous perspectives enriches our understanding of sustainability by integrating diverse ways of knowing and fostering respect for land and community interconnectedness. I feel strongly about collaborating with community organizations to achieve this goal. I have seen firsthand the benefits, both in my own learning and larger systemic awareness and advocacy.

Reference

Mumbi Maina-Okori, N., Koushik, J., & Wilson, A. (2018). Reimagining intersectionality in environmental and sustainability education: A critical literature review. The Journal of Environmental Education, 49(4), 286-296

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Ecofeminism & Intersectional Feminist Frameworks - Pamela Samaha

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Ecofeminism & Intersectional Feminist Frameworks - Pamela Samaha

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In this chapter, Ambelin Kwaymullina addresses the ethical complexities non-Indigenous ecofeminists face when advocating for environmental justice while benefiting from the dispossession of Indigenous lands and rights. Kwaymullina accentuates the importance of respecting Indigenous sovereignty and engaging in decolonizing dialogues (eg., listening and respecting boundaries). She highlights the historical and ongoing sexual violence against Indigenous women and children, perpetrated during colonial times, which has left enduring scars on both the people and their lands. Kwaymullina urges non-Indigenous ecofeminists to acknowledge their complicity in these injustices and to listen to Indigenous women’s voices, as well as respect their rights to share or withhold their knowledge and stories.

True respect for Indigenous sovereignty involves understanding and acknowledging the interconnectedness between Indigenous peoples and the countries, their lands. Kwaymullina argues that harm to the land directly translates to harm to the people, and vice versa. She calls for continuous, reflexive listening and genuine respect for Indigenous perspectives and autonomy. The author states that a true ecofeminist would listen to Indigenous women and respect their sovereignty.

Now this chapter connects with the course content on the importance of Intersectional Feminism. The critical point here is that ecofeminism must incorporate intersectional approaches to effectively address the nature of the climate crisis. For that to occur, ecofeminists must recognize and respect diverse experiences and perspectives, by going directly to the source. Moreover, Kwaymullina’s chapter aligns closely with the principles of Intersectional Feminist Frameworks (IFFs) as described by CRIAW (2006). IFFs describe how various forms of discrimination, such as colonialism, intersect with social identities like race, class, gender, and geographic location to perpetuate inequality and exclusion. Kwaymullina’s discussion of ecofeminism links the need for acknowledging these intersecting oppressions, particularly for Indigenous women whose experiences of colonial violence and dispossession are often overlooked.

Reference

CRIAW (2006). Intersectional feminist frameworks: A primer. Intersectional Feminist Frameworks PDF

Kwaymullina, A. (2018). Chapter 11: You Are on Indigenous Land: Ecofeminism, Indigenous Peoples and Land Justice. In K. Wright, M. Lloyd, & C. Burdett (Eds.), Routledge Handbook of Ecofeminism and Literature (pp. 181-192). Routledge.

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Reference:  Constance Russell, Annette Gough & Hilary Whitehouse (2018) Gender and environmental education in the time of #MeToo, The Journal of Environmental Education, 49:4, 273-275, DOI: 10.1080/00958964.2018.1475954

For this module, I chose the article, “Gender and environmental education in the time of #MeToo” (Russel et al., 2018) due to my interest in understanding intersectional eco-feminism(s) in the 21st century. It is important to discuss the impacts of ability, class, gender, race and size within all institutions and spheres of society. The #MeToo movement, founded by the activist Tarana Burke, in 2006, to support girls and women of colour who had experienced sexual violence, became a well-known, global, phenomenon in 2017. Folks in environmental and education sectors and institutions such as schools, universities, parks, museums, and non-governmental organisations are not immune to sexual violence, harassment, and/ or discrimination (Russell et al., 2018). The authors have personally experienced or heard about so many sexist as well as heterosexist, racist, classist, ableist, and sizeist incidents over the years. Russel et al., (2018) found that feminist research and particular voices continue to be marginalised in environmental education research and practice. According to Russel et al., (2018), intersectionality is not as prominent the field as they analyse the ways in which gender, class, race, sexuality, ability, body size, and species have featured in past writings and interactions. Russel et al, (2018) learn from other feminists of colour who draw on their own lived experiences as well as feminist, Black, and Indigenous knowledge systems, Indigenous and decolonizing perspectives, land-based education, and biocentric ethics. Furthermore, it was suggested that limited conceptions of masculinity (societal conditioning) can affect environmental caring in boys (lack of empathy), encouraging indifference to the natural world even to the point of normalizing ecological violence (Russel et al., 2018). The authors urge educators to be cognizant of the pressure on boys and to become aware and challenge patriarchal norms that discourage eco-care. To broaden and deepen our understanding of intersectional eco-feminist analyses calls for more intersectional eco-feminist activist-oriented research and practices. By establishing policies, practices, regulations, and structures  in organisations and institutions that focuses on the interconnection of social justice, individual and collective well-being, and peace all voices can be a part of the decision making process in terms of creating environmental sustainability and social progress.