Hey guys, Last blog post I can’t believe it! So if I am honest my Tweeter page was unsuccessful. While I had completed all my research and was ready to upload i have to admit it felt very impersonal to me. I have never had a Tweeter page or any form of social media for that matter … I know what you are thinking “no way thats crazy?,” but it is true. Thus, I didn’t feel comfortable posting it into thin air and hope someone would read it one day. So instead I settled on a powerpoint which briefly in compasses everything that I wanted the Tweeter page to have said. I say briefly, because I emailed the powerpoint to family members and friends and i wanted it to be simple, informative, and quick. That way younger family members wouldn’t have time to get bored or to lose interest. We also interacted through text to make sure I was able to answer any questions. Once all the questions were answered surrounding gentrification and I knew everyone felt comfortable with their understanding of the term. I asked all my family member and friends to forward the email to at least two more people.

It was important to me that my family and friends were able to grasp the concept of gentrification, as well as being able to ask any question about the topic. This is due to the fact that my goal was to start a chain reaction in which we were able to spread the world about gentrification what it is, what it may lead to, and some possible ways to empower communities. Overall, I believe the powerpoint has circulated to twenty-two people and the hope is people continue to share it. I have added the link below if one is interested. I hope everyone is staying safe and surviving finals week!

EcoFem Praxis Final

For my ecofeminist activist action I decided to focus on the issue of environmental gentrification, particularly in the state of Massachusetts. Currently Los Angeles, Washington, D.C., Philadelphia, Baltimore, San Diego, New York, and Chicago account for nearly half of the gentrification within the United States. Gentrification refers to “what happens when lower-income neighborhoods receive massive levels of new investment, adding amenities, raising home values and bringing in new upper-income residents” (Wiltse-Ahmad). While some my view gentrification as a positive as we’ve learned within our previous blog post it often leads to negative impacts like forced displacement and a discriminatory behaviors by people in power towards low-income individuals and people of color. As a result, plenty of individuals end up homeless or living in communities which have more environmental burdens than benefits. Sadly, Boston landed the 20th slot in the cities listed by the intensity of gentrification between the years 2000-2013. While in comparison to the top seven cities Boston is quite low it is still contributing to the problem nationwide.

Thus, I plan to start a tweeter page to share awareness within our state. I would like to educate those on the realties of gentrification and how naturally it can occur. For example, within New Bedford (where I grew up) there have been some major improvements towards the downtown area made to promote tourism. And while the number of homeless individuals have grown within the city all the local news reports many focus on is the benefits associated with the “beatification”. I would like to post pictures of local areas such as Boston, Cambridge, and Lowell communities which have been gentrified. I would also focus on highlight the number of power plants and waste facilities within the cities and towns, as well as poor health outcomes. After highlighting the negative effects associated with gentrification I plan on introducing positive movements in which these communities can learn from. Movements such as Majora Carter’s “Greening the Ghetto,” which brings in sustainable initiatives to improve the lives of those living in communities subject to environmental racism.

By making this tweeter campaign I hope to further educate those of whom don’t fully understand gentrification and how quickly it can take over communities. I would also like to relay the information on how as a community members can empower one another to work together in order to stand against tactics of gentrification. I believe my plan will be successful, because not only individuals be able to learn what gentrification truly is. The hope is they will continue to spread the word and teacher older family members who may feel powerless when faced with the threat of displacement. Ultimately, spreading awareness will make someone feel less hopeless.

Sources:

Study: Gentrification and cultural displacement most intense in America’s largest cities, and absent from many others

https://www.wgbh.org/news/local-news/2019/07/11/in-massachusetts-an-uneven-impact-from-rising-rents

Examining the Negative Impacts of Gentrification

As a society it has been ingrained into our subconscious that humans reign over and control the land. Some argue that patriarchal cultural structures which revolve around symbolism like the creation stories in the book of Genesis actively justify this domination (Hobgood-Oster 4). However, within ecofeminist readings like “The Ecology of Feminist and the Feminism of Ecology” author Ynestra King described a very different relationship between nature and humans. In particular, that “life on earth is an interconnected web, not a hierarchy. There is no natural hierarchy; human hierarchy is projected onto nature and then used to justify social domination” (King). Thus, in order to created a healthy and balanced ecosystem humans must change their perspective on nature. Rather than viewing themselves as dominating over nature and its nonhuman inhabitants. Humans must take into consideration that nature is in a constant conversation with us as it reacts to the pressures we place on it daily.

Unfortunately, as frequently as humans dominate and harm nature, we also do the same to one another. Within the reading “The Complexity of Identity: ‘Who Am I?'” by Beverly Daniel Tautm, the author describes the complications associated with figuring out ones true self. This is due to the fact that people tend to be a multidimensional mirror in which we see ourselves, “male or female; young or old; wealthy, middle class, or poor…the social, cultural, and historical context is the ground in which individuals identity is embedded” (Tautm 9-10). In 1989 Kimberle William Crenshaw became the first person to encapsulate this multidimensional mirror in one word, Intersectionality. Originally used to highlight the discrimination faced by black women in America. The term has evolved and is often used to help illuminate just how interconnected race, class, gender, disability, sexuality, caste, religion, and age are to the discrimination, oppression, and identity of not just women, but impoverished individuals and the natural environment.

Sadly, within the United States a false narrative has formed that views poverty as a voluntary condition, rather than an inescapable one. Currently, approximately fifty percent of U.S. residents live at or below the poverty line, while twenty-five percent are unemployed (Carter). As a result, an individuals race and class places a big role in where someone lives. Often individuals of color and those suffering with poverty are

forced to live in areas surrounded with power plants and waste facilities. Generally, African Americans are two times more likely than a white person to live in an area with polluted air. They are also five times more likely to live walking distance to a chemical plant or waste facility (Carter). Thus, it is no surprise that obesity, asthma, and heart disease rates are rising within these communities. Without the proper funding or education the individuals living within these communities are unable to improve their environment and ultimately their health.Nonetheless, initiatives like the “Greening the Ghetto” movement started by Majora Carter have restored a sense of pride in the neighborhoods. In particular the “Greening the Ghetto” movement focuses on the South Bronx in which joblessness and environmentally born health problems kept community members from realizing their full potential. In order to improve living conditions one of the first projects focus on the Bronx River. The rivers restoration not only created new jobs in the community, but also created a cleaner environment for residents.

Whether we realize it or not intersectionality plays a big roll within our personal lives and also the environment. At times it may be easier to see how environment degradation effects those living within low income countries where women must walk miles to get fresh water from the river. However, what we seem to forget is that within one of the most developed countries in the world like the United States environmental racism is quite prevalent. For instance, the Flint Water Crisis is a blatant reminder of things that seem to go unperceived on a daily, like an individual’s ability to financially afford to purchase access clean water or their inability to move away from such terrible conditions.

Sources:

https://medium.com/black-feminist-thought-2016/the-necessity-of-black-women-s-standpoint-and-intersectionality-in-environmental-movements-fc52d4277616

https://umassd.umassonline.net/webapps/blackboard/execute/content/file?cmd=view&content_id=_1486028_1&course_id=_21926_1&framesetWrapped=true

https://www.american.edu/ocl/volunteer/upload/beverly-tatum-the-complexity-of-identity.pdf

https://www.theroot.com/greening-the-ghetto-1790869239

POWER– the capacity or ability to direct or influence the behavior of others or the course of events.

Currently, there are close to 7.8 billion people populating our world. Out of those 7.8 billion individuals only 1% of the population owns more than half of the worlds wealth (Frank). Unfortunately, privilege seems to roll off the back of this 1% leaving the stench of power in its wake. And as unjust and absurd as our reality may seem, “liberation theologist” Ivone Gebara argues that the rest of the  of population have become complacent to the patriarchal global capitalist system. Gebara goes on to explain that due to this cultural and economic globalization we have become, “people living without a social dream, without thinking and acting in a historical direction… we do not know who we are. we live as we live without the radical or tedious questions coming from feminist philosophers” thus we are invited “to forget these…questions that do not fit in a world of globalization” (Gebara 100). Sadly, this unequal distribution of economical power has lead to a growing number of marginalized people, in particular marginalized women.  As we’ve learned through previous blog post a “females poverty depends on the destruction of ecosystems” (Gebara 96).

However, there are plenty of women world wide who are willing to fight for the creation of a new world/ utopia in which women and men can establish a harmonious relationship based on justice, equality, and solidarity in order to create a healthier earth. Feminist lead activism such as the 1973  Chipko movement organized to resist the destruction of the India forest, has inspired many. In particular, The Chipko movement showed as rural villagers (mostly women) linked hands “hugging” the trees to impede the loggers in a peaceful protest. More recently in the United States, Native American women in Dakota are leading the movement against the access pipeline which threaten to run through their sacred land and culture. As the backbone of every tribe and indigenous community the Native women in Dakota are bound to protect their people’s basic human right to clean water, while fighting against a history of misogyny, racism, and abuse by law enforcement (Levin).

Yet, Norther Native American women aren’t the only ones forced to protect their lands. Plenty of indigenous women are suffering at the hands of powerful companies, due to a long history of voilence. In countries like Guatemala the link between the destruction of the environment and the destruction go indigenous population can be directly traced to the 16th century Spanish conquest of indigenous land, people, and resources. Due to the unequal distribution of land in Guatemala only a small number of elites own the vast majority of arable land leaving most of the indigenous population living in steep and rocky mountain slopes that are both dangerous to work and difficult to cultivate enough crops to feed one family let alone a whole community (Hallum-Montes 7). Within these highland communities women contribute between 21 and 30% of the total labor time needed to grow expert crops in addition to various task like meal preparation, collection of firewood, and water. As a result, Guatemala Indigenous women are leading the way in environmental awareness publicly addressing the soils loss of fertility, the increasingly unpredictable seasons, and the erratic rainfall.

It is important to keep in mind as active Ecofeminist to stay present. While rejecting the feeling of complacency and the idea that we can only save some instead of working to changing the whole system. We can no longer stand around an accept the problems that lay before us. Instead we must take action and reclaim our own power and intern return natures. 

Sources:

https://www.cnbc.com/2017/11/14/richest-1-percent-now-own-half-the-worlds-wealth.html

http://edugreen.teri.res.in/explore/forestry/chipko.htm

Hallum-Montes, R. (2012). “PARA EL BIEN COMÚN” INDIGENOUS WOMEN’S ENVIRONMENTAL ACTIVISM AND COMMUNITY CARE WORK IN GUATEMALA. Race, Gender & Class, 19(1/2), 104-130.

Gebara, I. (2003). Ecofeminism: A Latin American perspective. Cross Currents, 53(1), 93-103,142.

https://www.theguardian.com/us-news/2016/nov/04/dakota-access-pipeline-protest-standing-rock-women-police-abuse

Throughout human history women have played and continue to play a major role when carrying for the Earth’s environment. Women in particular are often the chief resource producers for their families in many parts of the world. As a result, these women become deeply dependent on natural resources which provide food, fuel, and shelter. Unfortunately, centuries of gender division between labor, land, and other resources has created an unequal and disproportionate affect on women. Authors Kari Norgaard and Richard York argue within their article Gender Equality and State Environmentalism, that “in an unequal society, the impacts of environmental degradation fall disproportionately on the least powerful…the gendered division of society provides women with unique firsthand experiences of environmental problems” (Norgaard & York 507). Therefore, it is no surprise that women have become the environments front line defenders.

Currently, studies have confirmed that woman tend to be more environmentally progressive within their communities in comparison to men cross-nationally. In nations like Germany and Russia “girls had higher levels of environmental awareness than boys; in Australia, girls exhibited greater environmental responsibility than did boys when socioeconomic levels were held constant” (Norgaard & York 509). Thus, within their article authors Norgaard and York were interested in analyze the benefits associated with the inclusion of women as equal members of society. They specifically chose to focus on the relationship between the number of women in Parliament and state environmentalism. The results of the analysis clearly suggested a positive correlation associated with women actively participating as citizens, voters, policy makers (a.k.a members of Parliament), and social movement participants and the development of state environmentalism. However, a 1990 UN Commission on the Status of Women estimated that in order for women to truly influence key outcomes and be taken seriously in state policy, a threshold of 30% of women in Parliament was required (Norgaard & York 514).

While the United States acts as one of the worlds largest powers, it still lags well behind  when it comes to female representation. Ranked as 75th on the list, the U.S. does not  reach the global average of 24.1% of lower house seats won by women (World Economic Forum). On the other hand, countries like Rwanda and Cuba hold the highest rankings for female representation in parliament. Since the new constitution was passed in 2003 decreeing that 30% of parliamentary seats be reserved for women in Rwanda, the country has been classified as incredibly clean, green and safe with many referring to it as the new Singapore of Africa. The village Rubaya located in the hills of northern Rwanda has played a major role in the country’s first “Green Village” intuitive. As a result, forty-three families have seen their food security improve (UN Environment Program). The key to the project’s success has been to focus on empowering the community, in particular the women. Thus, by empowering the local women the community as a whole has benefited tremendously.

Cuba has some of the best preserved land and waters in the Caribbean, even being referred to as the “jewel of the Caribbean.” According to official reports Cuban women in politics currently make up “nine of the 25 cabinet ministers and 14 of the 31 members of the state council are women, as are 299 of the 612 deputies of the National Assembly of People’s Power” (Grogg). While female participation in Cuban society has increased, they do continue to be more vulnerable to the impact of climate change. In particular, the majority of Cuban women often assume the domestic role acting as heads of the households while suffering greater tensions in the face of shortages during extreme events. However, women like marine biologist Angela Corvea are leading the way in environmental education initiatives. Corvea is the creator of the little cartoon philosopher dressed in an Ancient Greek tunic named Acualina. The little philosopher broadcasts her teachings, advice, issues warnings, and provides guidelines on how to reduce risks to the environment on TV and through other means, such as stickers and books.

While women continue to produce between 60 and 80 percent of food in developing countries they officially only own 2 percent of land worldwide (Global Women’s Issues). However, with their integration into political society women are able to not only empower themselves, but also our environment. Which in the end benefits us all.

Sources:

https://pages.uoregon.edu/norgaard/pdf/Gender-Equality-Norgaard-York-2005.pdf

Chapter 11: Women and the Environment

https://www.weforum.org/agenda/2019/02/chart-of-the-day-these-countries-have-the-most-women-in-parliament/

https://www.huffpost.com/entry/rwanda-a-success-story-of-women-empowerment_b_5a4f1d87e4b0ee59d41c09ad

https://www.unenvironment.org/news-and-stories/story/women-take-lead-rwandas-first-green-village

https://www.realchangenews.org/2018/10/31/cuban-women-vulnerable-climate-change-forefront-struggle

Historically abortions have been preformed for centuries. A report published by the Guttmacher Institute indicates that an approximate 862,320 abortions were performed within the United States alone in 2017. Typically the topic of abortion can be broken down into three views: the extreme conservative, the extreme liberal, and the moderate view which lies between both extremes. Those of whom agree with the extreme conservative view (anti-abortionist and pro-life activist) argue that “to have an abortion would be, by definition, homicide” (Gordon). However, extreme liberals (abortionist) disagree claiming that a human’s personhood only begins after birth or a shortly after (roughly a month). On the other hand, the moderate view supports the idea that there is a moral break in which it is acceptable to have an abortion. Ultimately, making a not so clear distinction between human beings and human offspring who tend to lack a moral status (Gordon).

However, within the essay Reproductive Choices: The Ecological Dimension, author Ronnie Zoe Hawkins introduces a fourth and compelling viewpoint concerning our environment. Hawkins describes this ecofeminism view as the link between population growth, poverty, and environmental degradation. In particular, the author claims that the astonishing human population increase within the last two centuries  has created a growing number of poor people who are “forced to make a living on increasingly marginal land, with resultant deforestation, overgrazing, soil erosion, or an assortment of other environmental problems further exacerbating their poverty” (Hawkins 690). Thus, this negative cycle continues as these impoverished individuals move on and repeat the process elsewhere. Sadly, humans are not the only ones affected by population growth and environmental degradation. Entire habitats and their animal species are often forcefully extinct creating a  massive loss for the planet.

While most individuals living within industrialized nations may perceive population growth and environmental degradation as a problem for those in the third world they are sadly mistaken. In reality industrialized nations are no different, in particular “the environmental toll taken by each new human born within the ‘developed’ world will be very much greater than that of one born else where” (Hawkins 692). Thus, Hawkins urges her audience to support a woman’s decision not only to obtain an abortion as a fundamental right, but in hopes of lowering the population growth in order for everyone to live healthier lives.

When looking at abortion through an ecofeminist lens Hawkins’ account makes sense. In particular when looking at the number of children born on a daily bases. According to a report published by the United Nations approximately 360,000 babies are born each day around the world. Equaling a total of more than 130 million children born a year. In a country like The Republic of Haiti who’s agricultural sector has suffered almost total deforestation resulting in accelerated soil erosion, depleted fertility, reduced water retention and silting of the country’s waterways the lack of access to contraceptives and safe abortions has been detrimental (New Agriculturist). Unfortunately, widespread child labor is frequently used in rural areas. With children work long hours on family plantations or being sent off to wealthier families in urban areas to work as domestic servants. Not only are these children overworked, but are also exposed to frightening levels of malnutrition.

Malnourishment refers to deficiencies, excesses, or imbalances in a person’s intake of energy and/ or nutrients (World Health Organization). Tragically in Haiti “1 in 5 children are malnourished, 1 in 10 are acutely malnourished and 1 in 14 will die before reaching the age of 5” (Meds & Food For Kids). However, for those of whom survive the effect of chronic and acute malnutrition are life-long.

Kids are fetching water from the public water pump in the tent camp of Pois Congo slum in Port-au-Prince.

Adults who suffered malnutrition in the first two years of life in Haiti tend to have a reduced physical and mental development for their entire lives.

Abortion can be a very difficult topic to discuss and it is important to listen to every view when making policy that will untimely affect us all. Yet for those who identify as pro-choice it is essential “to stop equivocating about the morality of abortion and take a more hardline approach to our rights. Abortion isn’t just necessary because people will get them anyway, or because our privacy is important – but because women’s desire to seek the life they want in the way that men can is our right and its purpose, not a side effect” (Valenti). However, this goes beyond a woman’s desire to seek a good and decent life, but for all those individuals living in devastating poverty who will never get a change to live humanly. 

Source:

https://www.theworldcounts.com/challenges/toxic-exposures/polluted-bodies/how-many-babies-are-born-a-day

Abortion

https://umassd.umassonline.net/webapps/blackboard/execute/content/file?cmd=view&content_id=_1485975_1&course_id=_21926_1

https://www.who.int/news-room/fact-sheets/detail/malnutrition

https://www.theguardian.com/commentisfree/2014/oct/14/abortion-right-to-privacy-women-right-to-equality

Malnutrition Statistics

Since the dawn of time one can argue our brains have been wired to prioritize three important things: shelter, food, and reproduction (a.k.a sex). As a result, it is no surprise that sex seems to seep into every aspects of our lives especially advertisement. We are all familiar with the phrase “sex sells,” implying that in order too captivate an audience’s attention some kind of sexual innuendo is needed. This may come as a surprise for most seeing as our society has normalized these images and phrases which are often seen in advertisements, specifically those geared towards selling food. However, within the book The Sexual Politics Of Meat author Carol J. Adams demonstrates the dangers associated with sexualizing animals and dehumanizing women.

Adams argues that due to a toxic cycle of objectification, fragmentation, and consumption a link between butchering and sexual violence has formed within our society. In particular, “objectification permits an oppressor to view another being as an object. The oppressor then violates this being by object-like treatment” (Adams 13). Thus, the process is closely followed by fragmentation (also known as brutal dismemberment) and lastly consumption. While meat advertisements sexualizing animals have been around for decades it seems to have become more widespread and explicit over the years.

This bumper sticker show just that. The Deer is no longer a living being that appreciates its life, but rather has become what Adams refers to as an anthropornography. An Anthropornography describes “animals… as sexually consumable, in a way that upholds the sexual exploitation of women” (Adams 14). Therefore, it looks as though the deer is “begging” to be consumed like the woman within the image is “begging” to be slept with. Taking the responsibility away from the hunter seeing as the deer basically through themselves at their murderer.

The following image depicts the privilege attached to killing and eating nonhuman animals. Within our consumer culture images such as this billboard, “reinforce privilege by defining who is the consumer and who is the consumed… The feminized animal is the animal who is violable, able to be marked upon, the domesticated animals who become ‘meat'” (Adams 15-16). When looking at this all white billboard and thinking of privilege it is obvious the designer had white heterosexual men in mind. And while a sexualized cartoon character of a pig may not be on the poster board the word pork itself is symbolic. This is due to the fact that pigs are often depicted as slutty white women or white trash, referring to the fact that these pigs would not charge for sex and are quite available.

 While most of these images may seem normal to the general population, in reality advertisements are largely structured by and for white males. The following photo debits a white women giving birth in order to announce the fact that this particular food company delivers food now. By comparing the burger to a new born child the audience is practically slapped in the face with the reality that prior to that ground beef being “someone’s fun, it was someone’s life” (Kemmerer). Reminding us that women, people of color, and animals will always be viewed as second class citizen in comparison to heterosexual white men. Thus, It is important to note that the “doctor” delivering the burger is a white man. Adams claims that this is no accident seeing as white males carry an “image closely associated with ‘advanced civilization” (Kemmerer). She continues this thought by expressing how distracting and incomplete it would be if a women or person of color were in a position of such power making the whole advertisement look off.

Lastly, I wanted to end with this very provocative image. This is a perfect example of the racial component Adams discusses within her book. In particular the author describes African American women “more likely be linked with animals and nature, available to white men, and insatiable” (Kemmerer). As a result, the white half of the image showcases the white mans hold on the African American woman. It also debits this idea that the woman wants to be penetrated again reinforcing rape culture. This is due to the fact that image is implying that not only is the woman enjoying being penetrated (exhibit A: her seductive smile), but also that she is asking for it (exhibit B: her sexual position). It is important to not that the only way we will be able to end both the killing and sexualization of animals, as well as the dehumanization of women is by separating the too and granting both beings their own platform displaying how important they both are.

Sources:

examples-of-spom

https://philosophynow.org/issues/56/The_Pornography_of_Meat_by_Carol_Adams

https://static1.squarespace.com/static/54792ff7e4b0674c74cb719d/t/55dc8dace4b0ad76d7277cb7/1440517548517/ANTENNAE+ISSUE+14.pdf

sexualized food ads

From a young age I can recall my household being a divided one, in one corner we had my mother and on the other my father, sister, and I. Now I would not go as far as to call my mother a pet hater, rather growing up in the Dominican Republic shaped her view on animals (specifically dogs) in a particular way. Unlike the rest of us my mother did not understand the necessity of having a dog if its soul purpose in life wasn’t to protect us. While she eventually conceded to our constant pleading, my mother often complained about our skittish maltese Cocoa sleeping in my bed and his nonexistent sense of danger. Although, culturally our views may have differed slightly the fact is for centuries nonhuman animals have played an essential role within our human society.

Whether we think back to our original use of nonhuman animals, which often consisted of labor, a source of food, and ultimately companionship. Humans are often referred to as being responsible for singlehandedly oppressing these beings. Within Greta Gaard’s essay Ecofeminism on the Wing: Perspectives on Human-Animal Relations, the author describes the five conditions of oppression as “exploitation, marginalization, powerlessness, cultural imperialism and violence… is enough to consider those experiencing it to be oppressed” (Gaard 20). Unfortunately, animals tend to experience all five of these conditions throughout their lifetime. In particular domesticated pets are constantly forced to conform to what Gaard refers to as the rituals and practices associated with humans. As a result, being a pet signifies having, “one’s life decisions controlled by someone else: when and what to eat; when and where to urinate and defecate; how to at” (Gaard 21).

Throughout her essay the author also specifies two common sites in which humans and nonhuman animals tend to interact within our modern society. The first as previously discussed is through domesticity and the second occurs at the dinner table. Since the dawn of time humans have eaten animals as a means of survival. However, for those currently living within technologically advances countries many Ecofeminist and followers of moral vegetarianism find it unethical that meat consumption continue within these countries. This is due to the fact that these individuals have a choice on what they want to eat and yet choose to inflict violence upon innocent beings that have the same as rights as them. In particular moral vegetarianism urges its followers to focus on the caring-for approach, which takes into consideration social contexts and individual histories. Thus, while it may condemn animal eaters who have a choice in food. Followers of moral vegetarianism understand that, “one may not treat all interest equally… geographical context may sometimes be relevant. The Ihalmiut, for example, whose fried domain makes the growing of food impossible, do not have the option of vegetarian cuisine” (Curtin 2). This shows that starvation is not the goal of moral vegetarianism, rather equality and kindness for all.

Ecofeminist have also noted the connection between the oppression of women and the oppression of animals. Women are often dehumanized with pointed language referring to them as “sow,” “bitch,” “bird-brain,” and so much more. It even goes as far as infecting the way we eat. A perfect example of this is shown within the comedic film “White Chicks” during the dinner seen were Terry Crews proceeds to tell the waiter “perhaps a salad for the lady.” This stereotypical seen is universally recognizable and “paints the picture that plant food is for ladies, and perhaps cows, but me? Not so much” ( Eisenberg). Our society has conditioned men to associate their masculinity with meat. In a series of experiments, researchers found that after a mans masculinity was threatened a meat dish was able to lower their anxiety back to normal.

I chose to end the blog with this photo for a few reason. The first consist of the fact that historically the culinary field has been and continues to be a male dominated field, leading me to believe that the individual cutting the meat is a man. Another interesting fact is that the figure has a foot on the cutting board indicating that he’s dominating or has control over what he is cutting. Lastly, the amount of meat on the cutting board for one person implies some amount of privilege seeing as the figure is sharing with no one.

Sources:

https://www.huffpost.com/entry/meat-heads-new-study-focuses_b_8964048?guccounter=1&guce_referrer=aHR0cHM6Ly91bWFzc2QudW1hc3NvbmxpbmUubmV0L3dlYmFwcHMvYmxhY2tib2FyZC9leGVjdXRlL2Rpc3BsYXlMZWFybmluZ1VuaXQ_Y291cnNlX2lkPV8yMTkyNl8xJmNvbnRlbnRfaWQ9XzE0ODYwMTlfMQ&guce_referrer_sig=AQAAANnIhs9b78q-bVLgELiYYjke_nX9vSAw52iFPuZB6J0AplRnV1NRjxmuwsjvZPqMk1_e-RZfbp9Fy7055AHF25Fq-wCeho9qBPAHIjQywA5oOOJGJcjL9EDt0TaTXVUAAsmkgbzjtyGIG_9Ra5Cxqb7-AESNQDK8sPXAspYve2sa

curtin01.htm

https://www.academia.edu/2489929/Ecofeminism_on_the_Wing_Perspectives_on_Human-Animal_Relations

Like plenty of individuals growing up within the United States there were many times were I felt unrepresented as a young girl of color, especially within history class. I often learned about our founding fathers and inventors that contributes something significant to our society and nation. Unfortunately, these figures were frequently white men in positions of power who I could not associate with, creating this constant feeling of isolated. Knowing I was missing a part of my personal history I began searching for anything that referred to my Puerto Rican and Dominican origins. That’s when I came across Cotubanamá.

Located to the southeast of the Dominican Republic, Cotubanamá represents one of the largest and greats protected areas within the country. Recognized as a natural reserve in the mid-1970s Cotubanamá (also referred to as the East National Park) is broken down into three different weather areas consisting of a tropical rainforest, subtropical dry frost, and transition woodlands. The park is home to more than five hundred flowers as well as different species of birds, dolphins, manatees, sea turtles, and other sea creators. While the park acts as major part of the ocean’s ecosystem it also protects important archaeological sites in a system of more than twenty ceremonial plazas, eight indigenous cemeteries, and twenty-seven reported caves. The caves store one of the most interesting and to me amazing ancient rock paintings produced by the indigenous population that inhabited the island more the five hundred years ago.

Throughout the cave one is bombarded with hundreds of images preserved form the native Taíno who were the principle inhabitants of Cuba, Jamaica, Hispaniola (the Dominican Republic and Haiti) and Puerto Rico prior to European contact in the late fifteenth century. Within the cave one can feel the dominance the Taíno’s had over their environment. The caves were temples for the Taínos, a mystical place of worship in which they went to in order to experience a spiritual connection/encounter with the gods. Sadly, there is very little known about the Taíno people and their way of life. These caves hold one of the few artifacts available. However, the caves are not only valued for the art work, but they are also the gate keepers to lagoons with fresh drinking water. Water essential for the near by villages that are sustained by this resource. This simply shows how fundamental the wildness is to our survival, Barbra Kingsolver said it best “what we lose in our great human exodus from the land is a rooted sense, as deep and intangible as religious faith, of why we need to hold on to the wild and beautiful places that once surrounded us.” For most city dwellers or even individuals like myself living outside of their country of origin it is hard to feel connected at times to the earth and our history. However, it is not impossible especially when we realize the pride, well-being, and personal power associated with our ancestor’s connection to the land.

Unfortunately, within the past month Cotubanamá has come under attack by a Spanish corporation. The corporation with the help of a corrupt administrator  has obtained an illegal permit that has allowed 244,791.94 meters of greenery and foliage to be cleared within the protected area of the national park in order to start the work on the resort Leaf Bayahibe. This is a perfect example of what William refers to as a bedrock of democracy within his piece Home Work. Cotubanamá has become a battle field in which public and private use of the land is being disputed. It is obvious that the government views the land as proper that can be sold, yet as William argues the land has its own autonomy and it is our job to protect it, “it is a local community engaged in its own self-determination in choosing how to live in place, struggling to ‘create a society to match the scenery'” (William 15). Therefore, in order to persevere the pride and history of our ancestors it is our job to protect places like Cotubanamá that are a part of us whether we live directly in touch with the wilderness or not. Within Bell Hooks Touching the Earth essay the she describes the necessity of loving the earth because, “when we love the Earth, we are able to love ourselves more fully” (Hook 363). I completely agree with this statement due to the fact that without this protected land not only would a large part of who I am be lost forever, but also every Dominican and Puerto Rican throughout the world.

Sources:

transcript_smallwonder_print.html

http://www.nuestropatrimonio.gob.do/index.php/parque-nacional-del-este

Taíno: Indigenous Caribbeans

http://jdyck.weebly.com/uploads/1/9/1/5/19153179/touching_the_earth.pdf

https://umassd.umassonline.net/bbcswebdav/pid-1486055-dt-content-rid-14847058_1/courses/D2930-12314_MASTER/Scanned%20from%20a%20Xerox%20multifunction%20device001%283%29.pdf

Yesterday without thought I went to wash my hands in my apartment after using the restroom. To my astonishment (after twisting the nobs of the faucet ten times) no water came out. After checking the faucet in the kitchen and the shower to see if the water was simply malfunctioning in the bathroom sink I came to the conclusion that the water supply to my apartment must have been shut off. Only two things came crashing into my mind after that realization, (1) “I really need to wash my hands” and (2) “my mom’s gonna kill me if I don’t wash those dishes before work.” I imminently picked up the phone calling the landlord in order to figure out what was going on. His response was simple, the water supply for the entire building was shut off for a bit due to some issues in the broiler room. After less then five minutes the water was back on and I was able to wash my hands and go about my day as though nothing had happened. Except within those five minutes I realized how crucial the act of opening a faucet and knowing water is guaranteed to come spuing out truly is.

Sadly, for most individuals living in low-income countries the ability to merely open a faucet is not part of their everyday reality. Rather often times their water supplies for irrigation, drinking, and various domestic uses come directly from rivers and streams located in hills and plains. Most often the women and girls in these countries are the ones designated to collect and manage the household water supplies, as well as sanitation and health. Unfortunately, this life sustaining task is extremely time consuming. Negatively affecting not only the women and girls education, but also any occupational opportunities made available to them. Other major effects caused by the lack of water include women and girls becoming vulnerable to attack while walking to get fresh water or use the toilet. As well as, having specific needs while menstruating  and childrearing that require the accessibility of clean water. However, these women are not only forced to deal with the lack of this essential resource due to a lack of accessibility, but also a processes called environmental degradation.

Bina Agarwal’s 1992 article The Gender and Environment Debate: Lessons from India, addresses the differences between Western and Third World ecofeminist by analyzing the history of environmental degradation in India. Environmental degradation is the destruction of environmental resources such as air, water, and soil. Which ultimately leads to the loss of the ecosystem, the extinction of wildlife, and pollution. Agarwal argues that unlike western ecofeminist that tends to associate the link between the domination of women and nature as a result of systematic ideas, representations, values, and beliefs that justify them being hierarchically below men. The violence felt by the women living in the developing world and nature are linked to the materials provided in their environment as the struggle to survive intensifies.Third world women are primarily, “dependent on nature ‘for drawing sustenance for themselves, their families, their societies'” (Argarwal 124). Therefore, the destruction of nature has a directly correlated to a woman’s source of life.

Nonetheless, Western and Third World ecofeminist do share some commonalities, in particular the connection between indigenous people and their knowledge. Within Hobgood-Oster’s essay Ecofeminism: Historic and International Evolution, the author describes the tensions felt between indigenous people participating in the ecofeminist movement within the United States partly. These tensions were often felt by natives when discussing their connections and attitude towards the natural world in comparison to white settles, as well as appropriations of their religious rituals. Similar frustrations are seen within Agarwal’s article as the the knowledge and skills the indigenous knowledge and skills held by particularly poor rural women in India have also been devalued and marginalized after colonization and the development of modern science.

While I enjoyed learning about both perspectives. I personally found the non-Western view to be more interesting, especially when taking into consideration the idea of colonization and how the repercussions of those actions are still being felt in our modern day.

Sources:

Gender

http://users.clas.ufl.edu/bron/pdf–christianity/Hobgood-Oster–Ecofeminism-International%20Evolution.pdf

https://www-jstor-org.libproxy.umassd.edu/stable/3178217?Search=yes&resultItemClick=true&searchText=Bina&searchText=Agarwal&searchUri=%2Faction%2FdoBasicSearch%3FQuery%3DBina%2BAgarwal%26amp%3Bacc%3Don%26amp%3Bwc%3Don%26amp%3Bfc%3Doff&seq=1#page_scan_tab_contents