Ecofeminism, Subsistence Living & Nature Awareness

January 24, 2010

My Fair Share

With “developing” and wealthy nations now battling over obtaining their fair share of global carbon emissions, the belief that all people will someday enjoy the standard of living of the wealthy nations has become an unmistakable fantasy. Human societies are already in overshoot, consuming the resources of one and a third earths every year. If everyone on earth were to consume as much as people in the United States, humanity would be consuming the resources of five planet earths and there would soon be little of nature – or us – left. Yet the rising and very numerous middle classes in rapidly industrializing nations such as Brazil, India, and China are joining the shopping spree. Meanwhile one fourth of humanity, 1.4 billion, live on $1.25 or less per day and are unable to meet their basic needs.

The belief that the poor nations and poor people of the earth would eventually catch up and enjoy an abundant standard of living has allowed well-meaning people in the wealthy nations to act as if their own high incomes and consumption were unrelated to the poverty of others. Now that the limits of the earth are at hand the question “What is my fair share?” is getting tough to avoid. I want an answer to this question. I don’t want to participate in destroying nature and I don’t want to be responsible for other people living with hunger. But, I do want to live. How much can I have?

heirloom corn

Stowell's Heirloom Corn from Seed Savers growing behind comfrey, astragulus, and sage plants.

To discover my fair share I started with statistics from the World Bank (World Development Indicators: 2008). The average per capita gross national income for the world in 2008, equalized by “purchasing power parity”, was $10,357. The purchasing power parity correction makes it easy to compare income in different countries, despite the fact that the same amount of money can buy much more in some countries than others. For example, you could buy half a dozen bananas in India for the same amount of money that would get you one banana in New York City (example from Norm Myers and Jennifer Kent in their book The New Consumers). The purchasing power parity correction rate for India is 5.35 (as of 2002). The international standard is the U.S. dollar so the same amount of money goes 5.35 times further in India than in the U.S. In other words if you are in the U.S. you can think of the $10,357 average world income as actual U.S. dollars. If you are in any other country, then you must use the purchasing power parity correction for your country.

But, the figure of $10,357 is the average gross national income, which is not the same as personal income because it includes things like the average amount of money your government spends on infrastructure. In 2008 gross national income in the U.S. was $46,970, but U.S. personal income before taxes was $40,189 and spendable income was $35,486 (Bureau of Economic Analysis, bea.gov). According to Myers and Kent, actual purchasing power for the world in 2002 was 60% of gross national income, corrected for purchasing power parity (and 70% for the U.S.). Let’s say then that my actual purchasing power would be roughly $6500 (somewhere between 60% and 70% of $10,357).

Whoops! What about Carbon?
But, wait! There’s a problem. At current levels of world income humanity is producing such a large quantity of greenhouse gases that we are threatening the continuation of human civilization and much of life on earth. The Global Humanitarian Forum, a think tank directed by former United Nations secretary general Kofi Annan, estimates that global warming is already causing 300,000 human deaths per year. To reduce greenhouse gases either income and related production must be reduced from the current world average (meaning I’d get less than $6500), world population must drop significantly, or every dollar spent must result in much less carbon entering the stratosphere. Damage to the environment is commonly calculated by multiplying these three factors (i.e. Impact=Population x Affluence x Technology). Both population (.7% per year) and income (1.4% per year) are growing. The most palatable option for the world’s rich is the third option, commonly known as reducing carbon intensity.

Carbon intensity can be decreased by increasing efficiency (producing goods and services with less energy) and by using non-carbon energy sources like solar power. Over the past 25 years carbon intensity has improved by almost 23% worldwide. But, this downward trend has not been consistent over the years. Since the year 2000 carbon intensity has worsened worldwide. With worsening carbon intensity, increasing income, and increasing population the total amount of carbon going into the atmosphere has increased by 3.5% per year since 2000 (up from under 1% in the 1990s). This rate of increase is far higher than the rates assumed in any of the models used by the Intergovernmental Panel on Climate Change in making its predictions of future global warming. Even with the Kyoto Protocol, no part of the world has succeeded in diminishing its carbon emissions.

Prosperity Without Growth, a recent report from the United Kingdom’s Sustainable Development Commission, has calculated the improvements in carbon intensity that would be necessary to offset projected growth in population and income between now and 2050 and still reduce carbon in the atmosphere down to 450 ppm. While in 2007 carbon intensity was at 768 grams of carbon dioxide per dollar we would need to get down to 36 grams per dollar by 2050. In other words carbon intensity would need to improve by 21 times! Remember that 25 years of technological improvements between 1980 and 2005 were only able to improve emissions 1.3 times (from 1000 to 768 grams carbon dioxide per dollar). This projection allows for slow income growth, but no equalization of income between rich and poor countries. If world income were to equalize at current European Union levels by 2050, allowing no income increases in the developed world, carbon intensity would need to diminish to 14 grams carbon dioxide per dollar, 55 times better than today. This last scenario presumes no income growth in the European Union, a loss in income for the U.S., and large gains in income throughout the developing world.

Prosperity Without Growth concludes that these levels of improvement in carbon intensity are not feasible and that economic growth cannot safely continue. Worldwatch attempted to put similar figures into perspective by pointing out that for everyone on the Earth to live at the EU levels expected in 2050 if “normal” growth continues we would need cars capable of getting 700 or 800 miles per gallon! It looks like even my fair share of $6500 is too much unless a revolution in technology dropped carbon intensity down to nearly nothing. Since new technologies take decades to come into common usage, the hope for such a revolution is just a fantasy, albeit a popular and dangerous one. The only other alternative – and this is just a personal solution – would be for me to find a way to spend my dollars on products and services that emit almost no carbon.

Shrinking Ecological Footprints
Carbon emissions are not the only constraint on growth. Globalized industrial patriarchy has been stripping the earth of every “resource” and is already butting up against other shortages such as water. The resource thieves in the “developed” world, myself included, must cut back their lifestyles. The world average gross income of $10,357 gives us a rough and too high upper limit and a clear message that drastic lifestyle cuts are called for since most people in the developed world have far higher incomes than this. Ideally, entire nations will take up the challenge to quickly dismantle their polluting systems and adopt new ways of life that involve far less consumption. While we as individuals are pressing for the massive social change needed, we can begin the process by changing own way of life and setting an example for others.

But, where to start? Whether setting about change at a national level or an individual level, a measure that quantifies how much different activities take from the earth is necessary. Here’s where calculating national or individual ecological footprints can help. With an ecological footprint analysis, the resources required to produce the specific products and services consumed can be estimated and translated into a land equivalent, measured in square yards, square meters, acres or hectares. For example, a pound of potatoes requires about 33 square yards of land if grown using industrial farming methods. The potato plants themselves use a small growing space, but the chemical input, farm machinery, and transportation to market all contribute to the footprint or land area required to produce the potatoes. Similarly, a kilowatt hour of electricity from the grid uses 31 square yards of land, while the solar equivalent takes under a third of a yard. A full ecological footprint for a nation or an individual is the land equivalent for everything consumed in a year.

In the United States the average ecological footprint for each person is 23 acres. But, if you divide the amount of productive land on the earth (2.8 billion acres excluding polar regions, deserts and deep sea) by the earth’s population of over 6 billion, the bioproductive land available to each person to produce everything consumed would be 5 acres. Therefore, in the U.S. we are each using 18 acres of land more than the earth can spare for us. These figures do not provide land for all the other species on the planet, so each person’s 5 acre allotment must be cut back further.

Jim Merkel’s excellent book, Radical Simplicity, provides detailed instructions for calculating your own ecological footprint, along with tables that show the land equivalent required for a wide range of products and services. As a longtime practitioner of radical simplicity Merkel has lived on $5000 and an ecological footprint of 3 acres of land for many years. His book describes scenarios for a life lived with a 1 acre, 3 acre, or 6 acre ecological footprint.

On 3 acres, an amount that is enough less than the world personal allotment of 5 acres to allow at least some room for wildlife, the sample lifestyle is far removed from that of the typical American. While plenty of veggies, fruit, beans and grains could be eaten, meat, dairy products, juice, and alcohol would be excluded from the diet because they require too many resources. The living space would be quite small (150 square feet or so) in a very energy efficient building such as a straw bale house. A very small allotment of fuel oil or firewood for heating would be possible. Transportation would be largely by bicycle or on foot with 50 miles of bus travel and a couple of gallons of gasoline allotted per month. Air travel would be impossible.

Returning to Traditional Lifeways: The Real Sustainability Revolution
If all of this sounds like returning to a third world way of life, then you are correct. The average ecological footprint of the low income nations is under 2.5 acres. The peoples of both Africa (3.4 acres) and Asia/Pacific (4 acres) consume less than their share of the Earth’s biocapacity while those in Latin America (6 acres) and the Middle East/Central Asia (5.7 acres) slightly exceed their share. People are obviously capable of living on less than a 5 acre footprint. Although some people in the global South have far too few resources, this does not mean that one cannot live well without overdrawing the Earth’s biocapacity. Deprivation results when traditional peoples have their ways of life disrupted by thefts of land, water, or other resources, as has happened to many, thanks to the powerful forces of first colonization and now globalization. Where necessary resources are still available and communities are left intact, traditional and truly sustainable ways of life continue (See Ecofeminism by Maria Mies and Vandana Shiva, 1993). The peasants and indigenous peoples still living largely traditional lives in direct interaction with the Earth and each other are the models that those of us living in the heart of globalized industrial patriarchy need. Although small scale, traditional cultures may (or may not) have problematic patriarchal social structures, these cultures are able to maintain the Earth’s fertility and health and do not require huge amounts of energy from dangerous energy sources.

People immersed in globalized industrial patriarchy view traditional ways of life as inferior because these lifeways have been the target of an enormous smear campaign since the era of European colonization and then the inception of industry. Traditional people (and this includes all our ancestors) leave the land and their traditions when the powerful forces of industrializing, colonizing or globalizing patriarchy take the land and destroy their communities. Forced into cities or other participation in the globalized patriarchy, the propaganda of the dominating culture eventually persuades most displaced people that the old ways of life are inferior or too hard. But, now it is time to reverse this process! We can recognize the value of traditional ways of life linked directly to nature and local communities, dismantle globalized industrial patriarchy, and build new subsistence cultures. The traditional lifeways of indigenous peoples, peasants of the global South, and our own ancestors are our models for sustainability. Many of these small-scale, traditional cultures are also models for equalizing distribution of resources and more equitable social relationships. Some have matriarchal social structures (matrilineal, matrilocal) and these cultures deserve the closest study. Low-tech, modern inventions like bio-intensive gardening and perhaps bicycling can also help us to build subsistence cultures, as can social practices like consensus decision-making and consciousness raising.

In contrast, the vision of “sustainability” put forward by most of the political and educated classes of the industrialized world leaves many of the deadly bases of the dominant society untouched: industrialization, consumerism, capitalism, inequity, domination, patriarchy. Almost all the books, government reports, and even non-governmental organizations proposing solutions to climate change assume that industrialized society must continue. They call for major changes in practice – energy efficiency, recycling, de-carbonizing energy sources, even sometimes for an end to inequity – but do not address the roots of the problem. How can a system based in domination (patriarchy) and greed (capitalism) and therefore dedicated to giving more power and more goodies to some people create equity among people and live in balance with the Earth? Why would a sane people who care for the earth want to gamble that an aberrant way of life can be reined in enough to preserve the climate when there are existing ways of life that have worked for our species for thousands of years? Perhaps there may (or may not) be ways to live with the earth that could include some benefits from modern technology, but revolutionary changes are needed, not a new consumerism and more of the same old patriarchy. Only by getting rid of the social elements that have created the climate crisis, poverty, and ecological overshoot – patriarchy, capitalism, domination, consumerism – will we save the Earth and save our Selves.

Writing about my fair share has not been easy, but the writing is the easy part. How will I ever get my income and ecological footprint down to a level that does not hurt the Earth and steal from much of humanity? One step at a time is my only answer. The largest part of our ecological footprint here at Cedar Hill comes from the miles driven in two four wheel drive vehicles, the firewood burnt for heating the house, and, to a lesser extent, the food we eat. Our automobile usage seems hard to modify at the present moment due to our remote location, rough roads, lack of public transportation and a commitment to eldercare for my mother. We are currently creating window quilts and sealing up the house more effectively to reduce firewood use. We’re also growing more of our food on site and moving away from trucking in garden inputs. Fortunately, reducing income does have a clear upside: less time spent working for money and more time available for fighting patriarchy, spending time in nature, and working and playing on the homestead!

January 22, 2010

Trust Women, Every Day, Everywhere!

Filed under: Ecofeminism,Patriarchy,Paula Mariedaughter — Paula Mariedaughter @ 4:10 am

Fall, 1950
Marie said to her long-time doctor, “As you know I have had four pregnancies in six years. I have three healthy children, and I have my hands full! I’d like a tubal ligation to insure that I don’t get pregnant again. I do not want any more children.”

Dr. Boughton replied, “Now Marie, you’re young. (She was thirty.) You’ll change your mind—I can’t do that.”

This is a reconstructed conversation relayed to me by my youngest sister Lea who heard the secret from our father long after Mother’s death in 1979. According to our father, Mother had some kind of “breakdown” after this third child’s birth. She went away for a week or so, leaving him with the children. Marie stayed with women friends and (he says) played bridge with them for that week. We don’t know if her request for a tubal ligation happened before or after this “breakdown”. In telling Lea about this episode in Marie’s life, our father was not sympathetic.

My mother, Marie Virginia Donovan Neilson, was a strong woman who had overcome a number of obstacles in her life. But seeking control of her fertility was out of her reach in 1950. The shame of this situation is not my mother’s shame! She was a victim of the shameful attitudes of the patriarchal medical institutions we live with. Today, 60 years later, we are in mortal danger of returning to the days of enforced motherhood and unsafe, illegal abortions! I am writing about family planning today because 37 years ago on this date the US Supreme Court upheld a woman’s right to choose a safe legal abortion within the first months of her pregnancy in the case Roe vs. Wade. The assault on this decision has been ongoing and quite successful!

family

A favorite family photo of Mother, Paula (far left) and my sisters relaxing in our camper and photographed by Dad about 1959. Our brother Karl is not pictured here.

Women and girls live in intensely woman-hating societies in most parts of our planet! Facing this fact is not easy for any of us.

Our strengths are called weaknesses. Our unique ability to nurture new life within our own bodies has long been treated as a shameful condition by patriarchal societies. Pregnant women are at higher risk of physical abuse from their male partners who often beat and kick them in their growing bellies. Choosing when and how to bring forth new life is the most personal decision anyone can make. The decision to have a baby is different for a woman than it is for a man. The frank reality that motherhood and fatherhood are not equal decisions is obvious and usually ignored! Women risk their lives to bring forth new life, men do not. Men cannot give birth. Men do not risk their lives to bring a child into their lives. Nor do they bond with the unborn baby in the same manner that a woman who carries the growing child within her own skin can do.

Pregnancy is a potentially dangerous undertaking. In fact, an abortion in the first three months of the pregnancy is much less dangerous to a woman’s health than a full-term pregnancy. Every woman makes a series of choices in her life that may or may not lead to her becoming pregnant. Many times she is forced to have sex against her will. Once pregnant, we must decide what is right for us, and for the fetus beginning to grow inside of us.

In the fall of 1973, I believed I might be pregnant. I remember walking home from the doctor’s appointment, kicking leaves as I walked, and not knowing the answer to that question. For days I considered my options. I thought about the possibilities of raising a child at that point in my life. I decided I was not ready to risk my life, or to bring another child into the world–I would have an abortion. Then I discovered I was not pregnant.

Trusting women to do the right thing is not a principal of patriarchy! Patriarchy is about domination of mind, body and spirit. Dr. George Tiller was an abortion provider. When Dr. Tiller wore the words “Trust Women” on his chest, he became a traitor to the idea of male domination of women. George Tiller’s actions to allow women to choose when, and if, they wanted to become mothers, put him at grave risk. He knew the risks to himself and his family. His commitment to women who had few choices to legally terminate their pregnancies grew from all he heard from women and girls. Dr. Tiller was murdered on a Sunday, while serving in his church in May, 2009 because of his commitment to women!

Assassinations such as Dr Tiller’s accomplish multiple purposes including eliminating an individual, as well as intimidating the rest of us. Assassinations also make clear the political agenda hiding behind the slogans of the love for the unborn. Abortion is a legal right in most western countries, but the assault on reproductive rights here in the US has been effective:
Conservatives, energized by the success of their antiabortion drive, are ratching up their offensive [against birth control]. They’re doing it in their churches and in their faith-based organizations and with the help of numerous point people in Congress. Those on the right claim they’re honoring women by preserving the sanctity of motherhood, but their real beef is the freedom birth control affords women to enjoy a healthy, safe, sex life while avoiding unwanted pregnancies. That speaks for the forty-two million–or seven out of ten–American women in their childbearing years who are sexually active (and heterosexual, I add) and don’t want to get pregnant.

This warning is from Barbara J. Berg’s new book, Sexism in America: Alive, Well, and Ruining our Future. Many women depend on effective birth control and assume that will protect them from considering an abortion. (It can’t happen to me, thinking.) However, many birth control methods are being redefined as abortions! Berg informs us that so-called Right of Conscience Regulation created by the recent Bush administratination broadens “the definiton of abortion to include many kinds of birth control, especially oral and emergency contraception, and allows health care providers to withhold available medical information if it conflicts with their moral or religious beliefs.”(p. 154)

What does “sanctity of motherhood” mean? Mary Daly, one of the most influential thinkers in the women’s liberation movement, warned us to be aware of patriarchy’s reversals of reality. For me, “sacred motherhood” or “the sanctity of motherhood” begins with respect for a woman’s capability to make informed choices about her life and to make the right choice about bringing new life to our crowded planet. Every child born into a wealthy nation consumes eleven times the resources of a child born in a developing country. All our personal choices affect the planet. We have come to understand the resources of our bountiful planet are not infinite. We are embarking on a new world where we must trust women–every day and in every way!

January 5, 2010

Insanely Dedicated?

Filed under: Ecofeminism,Global Warming,Jeanne Neath,Patriarchy — Jeanne Neath @ 11:36 am

The lesbian feminist movement was sizzling, with formerly heterosexual women racing out of stagnant relationships with men and into the beds of their best women friends. This was the mid 1970s and I was going to graduate school in social psychology at the University of Kansas and undergoing huge life changes including a divorce, coming out as a lesbian, and then adopting radical lesbian feminist and lesbian separatist politics. No one suggested to me or to the thousands upon thousands of formerly heterosexual women that lesbian genes were required to be a lesbian. I stayed in graduate school for a little longer than an eternity because I was so involved in doing lesbian and feminist political and cultural work that I had little time and interest in my graduate studies.

Jeanne

Jeanne, age 32, in front of Spinsters Books, 1983

On graduation, with my PhD in hand, I continued working in a low wage horse tour job and devoted my best energy to Spinsters Books and Webbery, the lesbian feminist bookstore and women’s center in Lawrence, Kansas. My work at Spinsters was mostly unpaid and I lived with my Dalmatian and cat on about $500 a month in a small semi-finished garage. By 1984 I became somewhat dissatisfied with my life situation, not so much because of my low income, but because the feminist movement was cooling down and some of my friends had moved away. I continued on with the bookstore for several more years, but eventually I began to feel resentful and not properly appreciated for the work I was doing there. While I was living on a small income and devoting my best energies to Spinsters, other lesbians and feminists I knew were moving upward in their careers. My separatist and radical feminist political views elicited mostly defensiveness from much of the larger feminist community in Lawrence, though our collective at Spinsters held similar views. Eventually I had had enough of giving so much of myself to a fading feminist community. I no longer was receiving an adequate return for my work and I moved on to a new adventure, homesteading on lesbian land in the Ozarks.

Several years ago a young female student at Smith College interviewed a number of the lesbians involved with Spinsters and a local lesbian journal called Monthly Cycle for a class project in her “Queer Publics” course. This student had grown up in Lawrence and became interested in its lesbian herstory. Not surprisingly, from her postmodern, queer perspective she was unable to fully understand the motivation of the lesbians creating Spinsters in that very different era. Although she valued the contribution the lesbians of Spinsters and Monthly Cycle had made, the conclusion of the paper she wrote for her class implied that we were not quite sane. She seemed to agree with one of Spinsters’ collective members she had interviewed: the lesbians of Spinsters and Monthly Cycle were “insanely dedicated”.

As I look back now to my years at Spinsters I see quite the opposite. I admire the dedication that my younger self and her sister revolutionaries had. The problem, then and now, is with all of the women (and men) who aren’t dedicated to creating an ecofeminist revolution, who instead find their niche in patriarchal society, enjoy the rewards of overconsumption, and make their own contribution to destroying life on this planet. We did not give too much to Spinsters or to feminism. Others gave too little. If everyone, then and now, tried their hardest to challenge the patriarchal social system that is killing the planet and took only enough to live a quality life, then we could all be supporting each other with the gifts of our consciousness, our revolutionary fervor, and our lives of voluntary simplicity. We would create the life-loving and ecofeminist society we need.

In the 1970s it took a strong vision, like that provided by radical feminist or lesbian separatist theory, to be able to see how deadly patriarchal society was. We knew that the patriarchal society we lived in could not be reformed and we were committed to building an alternative ecofeminist society. At Spinsters we attempted, not always successfully, to manifest lesbian feminist revolution in our day to day work in the bookstore. We did not care about getting ahead in the larger patriarchal society because we wanted to radically change that society, not participate in it. To someone immersed in patriarchal society we may have looked crazy in our dedication. But, we already knew at that early date that patriarchy was destroying women’s lives and life on earth.

Global warming is now demonstrating to everyone who isn’t actively denying reality what we already knew back then. This society is deadly and has to be stopped. The kind of vision and dedication possessed by the radical lesbian feminists and lesbian separatists of the 1970s is what is needed now in order to stop globalized industrial patriarchy before it is too late. The results of this patriarchy’s practices are now clear for everyone to see. Thousands of the world’s top scientists are telling us that business as usual will have devastating consequences for humankind, plant and animal life, and the Earth’s ecosystems.

Unfortunately, much of the response to the problem of global warming is guided by the same patriarchal mindset that has created global warming. We desperately need to use the insights of radical feminist and ecofeminist theories and dismantle globalized industrial patriarchy. These radical ecofeminist insights can be used in conjunction with those of the world’s indigenous peoples, matriarchal peoples, and others still living close to the earth on the margins of patriarchal civilization. Those of us in the wealthy nations that have created global warming need to transform our own lives and our society, leaving behind our large incomes, our ridiculous overconsumption, our dependence on industry, and our domination of nature and other humans. We need to face up to the entirety of our problems. We need to insanely dedicate ourselves to creating an ecofeminist future, a future that ends domination, restores women to a central place in society, and returns the earth to the way she was before patriarchal civilization:

“From the air we breathe to the water we drink to the food we eat, every one of these has been altered from the way our ancestors experienced those things. The earth itself, when you pick it up and analyze it, is not the same. Everything has been changed. Yet if nature is sacred, it would be our mind to change it back to make it the way it was when it was supportive of life on the earth. This would mean to make the food the way it was, to make the water the way it was, to make the air the way it was, to make our bodies and everything on the planet the way they were, the way nature made them to be.” (from John Mohawk’s essay “Clear Thinking: A Positive Solitary View of Nature” published in Original Instructions: Indigenous Teachings for a Sustainable Future)

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