When we begin to think about the marginalization, exploitation, and oppression of women, people of color, and land, it is very clear that all are intrinsically connected. Social justice in the field of environmentalism and ecology is ever-present. We see communities that contribute the least being the most heavily affected by the impacts of climate change, and we see other groups of minority peoples, including people of color, with little access to green spaces and a place within the movement as a whole. Why is this? Firstly, we must recognize we cannot tackle climate justice without simultaneously tackling social justice. When it comes to the field of ecopsychology, it is essential that we work to correct these “distortions of racism,” and move forward with a better approach to creating an inclusive ecopsychology (Anthony, 1995). The standing question is, how do we dismantle the control mechanisms that have led to this alienation and injustice in the first place? What can we do to reverse the domination of people and places that has occurred?
In South Africa, “interconnectedness is described by the concept ‘ubuntu’” (Paloma, Anthony, 2015, p.251). Ubuntu, boiled down, is the philosophy and overall belief that “our humanity is inextricably bound up in one another, and any tear in the fabric of connection must be repaired for us all to be made whole” (2015, p.251). If this is the case, why are so many groups of people, places, and whole cities essentially viewed as disposable? If the concept of ubuntu is true, we need each other more than ever if we hope to repair the massive tear in the fabric of connection to the natural world at large. The movement that was built upon a response to Ferguson forced us to recognize and reclaim a history that until today, had been ignored. We must begin to recognize that communities of color are suffering—and at what cost? People of color have been “pushed into ghettoes over decades of redlining, discriminatory housing and development practices, dis- investment, and white flight” (Paloma, Anthony, 2015, p.253). These communities are severely under-resourced in education and jobs, which only funnels more youth of color into the prison system, thus beginning a vicious cycle of social and racial injustice. Ecopsychology can help us to understand where we went wrong, when we became such a “disposable” society, and how we can take steps forward to becoming a better representation of ubuntu; recognizing and taking responsibility for how long we have turned our backs on lost and buried histories.
Much of the environmental justice movement is rooted in reintegration using a justice-focused approach, where individual and collective reflection and action are at the forefront. Nina Simons touches on the subject of reintegration in a less-direct way, in her piece “Piercing the Shell of Privilege.” Simons talks of her privilege in a way that helps us understand how we can begin to crack that shell that surrounds us. She reflects, “I had known about the most toxic industries being sited in poor, inner-city neighborhoods … I had known about the horrific rates of rape and sexual abuse of women in Indian Country, but I had known them from afar” (Simons, 2017, pp.188-189). This concept of experiencing injustice from afar is one so many privileged, white Americans have become accustomed to. We’re aware of it, so that’s enough, right? Simons challenges readers to ask themselves: how can I become a part of dismantling the control mechanisms that have led to the injustices in the first place? How can I use my privilege to be a part of a much larger fight? Recognizing the deep ties between environmental and social justice is the first step to fighting the destruction of our natural world. Dismantling systems that oppress minorities needs to happen in conjunction with connecting once again with our environmental roots.
Kimmerer’s writings can help us circle back to one original thought: “knowing that you love the Earth changes you—activates you to defend and protect and celebrate. But when you feel that the earth loves you in return, that feeling transforms the relationship from a one-way street into a sacred bond” (Kimmerer, 2013). Kimmerer writes of the injustices Indigenous peoples face, painting a grim reality for many who confront land rights issues, lack of water protection, and the continuation of the Dakota Access Pipeline. Kimmerer’s ideas are interconnected with those of Anthony, when he writes, “an ecopsychology that has no place for people of color, that doesn’t deliberately set out to correct these distortions of racism, is an oxymoron” (Anthony, 1995, p.277). Kimmerer suggests that what people long for is a true connection to nature, referencing the concepts of biophilia in her writings. This longing is one of the most important roots of ecopsychology, and can help us to understand our world and its people on a much deeper level. Kimmerer writes of how the Indigenous teachings make it extremely clear: we cannot keep taking. Instead, we must approach each day with the question of what we can give. Utilizing social justice is of the utmost significance when it comes to restoring these relationships, as its roots tie deeply to the goals of ecopsychology as a whole.
When really diving into the themes of ecopsychology, it is clear that social justice stands as the most significant issue the field faces. Using our past, and learning from events like Ferguson, we can equip ourselves to better understand and reflect upon our own privilege. The roots of ecopsychology ask us to reconnect with the natural world; but we cannot move forward in this way without simultaneously realizing and recognizing the injustices women, people of color, and other minorities face. Education and awareness are the first steps in dismantling the control mechanisms that have led to these injustices in the first place. Reversing the domination of people and places that have occurred is more timely, and will take years of rebuilding and re-understanding where it all went wrong. However, both are possible, and essential in the bigger picture. An ecopsychology that does not have a place for women, people of color, or other minorities, is not an ecopsychology representative or inclusive of a global community—therefore lacking the means in which to benefit anyone on a larger scale.
References:
Canty, J. M., & Simons, N. (2017). Piercing the Shell of Privilege: How my commitments to environmental and gender justice moved from my head to my heart. In Ecological and social healing: Multicultural women's voices (pp. 179–193). essay, Routledge.
Kimmerer, Robin Wall. (2014) Braiding Sweetgrass: Indigenous wisdom, scientific knowledge and the teaching of plants. Milkweed Editions.
Paloma, M., & Anthony, C. (2015). Building Just and Resilient Communities: New foundations for Ecopsychology. Retrieved October 6, 2021, from https://breakthroughcommunities.info/pdf/Building_Just_and_Resilient_Communities.pdf.