Ecofeminism and System Change

Women on the Frontlines of the Struggle Against Fossil Capitalism and for the Solar Commons

terran giacomini

Plusieurs universitaires et activistes class struggle for collective control and its negation by commoners in reconnaissent que les femmes sont plus over and “direct access to social resistance. nombreuses à travailler dans les “com- wealth, access that is not mediated The statements made by wecan munes.” Ce texte nous présente une by competitive market relations” and Vía Campesina women and analyse écoféministe des communes, (De Angelis 7). Subsistence pro- their organizations recognize that ces mouvements ou réseaux d’actions duction—caring for nature includ- extractivism exploits and threatens et de perspectives qui travaillent en ing families by, centrally, securing women by destroying or under- commun avec deux mouvements où les household food, water, fuel, medical mining the social relations and femmes sont très présentes: le Réseau and other needs—requires direct ecosystems they rely upon for subsis- des femmes d’action pour la Terre et le access to the material commons and tence. The statements also indicate climat (wecan) et La Via Campesina. a context of peaceful community that women commoners are taking L’analyse démontre les luttes des femmes relations. Subsistence production action to undermine extractivism qui comprennent la coopération comme is overwhelmingly women’s social and elaborate alternatives to capi- un contrôle des moyens de survie, elles responsibility. According to Federici, talism. These alternatives, including défient les relations capitalistes et font (143) “historically and in our time, community-controlled energy and la promotion des alternatives. Donc, les women more than men depend on small-farmer or peasant-centred alliances entre ces communes et celles access to communal resources, and agroecology, can be generalized to qui sont intégrées au capitalisme sont have been most committed to their address the global life-threatening essentielles pour transformer le capi- defense.” food-fuel-climate crisis faced by talisme anti écologique en capitalisme I examine selected statements everyone on Earth. As the analysis écologique. made by women activists and their below shows, wecan and La Vía networks within two social move- Campesina activists’ insight that A large number of high profile ment organizations: the Women’s women are exploited by capitalism activists for the commons, includ- Earth and Climate Action Network while also being agents of com- ing Vandana Shiva (2016), Silvia (wecan), that campaigns to keep moning transformation, is crucial Federici, Peter Linebaugh, Terisa fossil fuels in the ground, and La to informing system change praxis Turner and Leigh Brownhill (2004), Vía Campesina’s global movement and averting ecological crises. Angela Miles, Pat Mooney, Clayton for agroecology and food and seed As I show below, capitalists’ Thomas-Muller and, members of sovereignty. I do so in order to under- profitability depends on women’s Friends of the Earth have pointed stand the gendered, ethnicized class unwaged and devalued work, as out that women are at the forefront dimensions of activism for system well as on the exploitation of nature. of the defense of the commons. change.1 These networks are cho- This work is primarily labour power These commons include territories, sen because women are prominent production that includes child care, against enclosures, especially by in them, and because both groups housework, food production and extractive industries (extractivism) address food and energy—rela- preparation, emotional work, health Commoning is defined here as tions which are core to capitalism care, elder care, and the regeneration

VOLUME 31, NUMBERS 1,2 95 of nature. Time use surveys across bringing forward a post-fossil epoch Since the 1940s Indigenous wom- a wide range of countries estimate (Amazon Watch). en and allied men in Ecuador have that women work more than men, In September 2014 at a wecan been mobilizing against fossil fuel spending 85-90 percent of their organized event in connection with extractivism to defend the Amazon time on household food preparation the 400,000 strong Peoples’ Climate and territories and the way of life they (Ilahi 2000 cited in fao 2011: 14). March in New York City, Kichwa support. In one famous instance from Many women, especially racialized wecan member from the Ecuadorian the 1940s, the uncontacted Huaorani and colonized women, are also Amazon, Patricia Gualinga, stated people killed a Shell Oil Company exploited in precarious and low- that her community’s fight to stop employee who they presumed to be paid service work and commodity oil extractivism in Ecuador’s Yasuní a threat to life (Rival). This mobi- production. When women take territory is a struggle to support life: lization has involved direct actions action to deny capitalists their la- as well as women-led marches, for bour, by transferring their time and instance, from the Amazon to Puyo energy from exploitative relations and to Quito (Pachamama Alliance). and to commoning, capitalism is Gualinga offers a ‘subsistence per- fundamentally undermined (Turner When all spective’; a politics that prioritizes 2012). I identify these actions as dispossessed men life-support and rejects neoliberal “commoning ecofeminism” because and white women ‘structural adjustment programs’ they are made on the basis of (i) a that impose corporate markets on the recognition that the exploitation fight together with world’s poor. These programs expand of women and nature is central to racialized women corporate markets via enclosures that capitalism, (ii) a stand against that dispossess Indigenous communities exploitation and (iii) an affirmation at the bottom of of the means of life, and in particular of life-centred alternatives. the capitalist most women, thereby reducing wom- Women’s system change activism hierarchy, capitalist en to waged and unwaged units of has been strengthened by members labour power (Isla). Said another way, of other social groups who join with divisions are extractivism encloses the commons. women to challenge capitalism and challenged, leaving From the perspective of Gualinga and affirm the commons (Turner and her allies, her community’s wealth Brownhill). When all dispossessed room for these comes from the Amazon and com- men and dispossessed white women groups to establish moning relations. fight together with racialized women horizontal relations. Patricia Gualinga and her commu- at the bottom of the capitalist hier- nity are at the source and primary archy, capitalist divisions are chal- site—the wellhead—of petroleum lenged and potentially undermined, extraction. Hence they are crucially leaving room for these groups to important actors in the fight to keep establish horizontal relations (Sitrin carbon in the ground by virtue of the and Azzellini). Their [the Ecuadorian govern- strategic location of their residence ment of Rafael Correa] rationale near the beginning of Big Oil’s value wecan Challenges Extractivism is basically that we are poor, that chain. The struggle against fossil fuels and Affirms Solar Commoning by developing ‘we are going to in the Amazon is part of a broad change your life and we are going and expanding network of anti-ex- The Women’s Earth and Climate to help you so that you are not tractivist struggles around the world Action Network (wecan), founded in poor anymore.’ My response is: (Break Free). 2013, is a global grassroots network who is poor? You are the ones Also at the source of extraction of multi-ethnic women activists who bring poverty; we are the are members of Idle No More, a re- and their allies who work together ones who have clean air, we are markable mobilization that emerged across more than 54 countries “to the ones who are breathing freely, in 2013 in Turtle Island (North stop the escalation of climate change we are the ones that have clean America). Idle No More is a grassroots and environmental and community water, we are the ones who have movement initiated by Indigenous degradation” and support “women’s a market. You are the ones who women, and joined by Indigenous empowerment, partnerships, hands- bring us poverty.… What we men and allies from amongst settler on trainings, advocacy campaigns, need to do is to challenge this communities, to defend treaties and political, economic, social and greed, look at new models. We and Indigenous territories. On 29 environmental action” (wecan want the Amazon to live. We September 2015 at a wecan event 2015b). To this end, wecan mem- have models, we have ideas, we in New York City, Cherri Foytlin, a bers have committed themselves to have ways of living sustainably. t Dine, African American and Latina

96 CANADIAN WOMAN STUDIES/LES CAHIERS DE LA FEMME woman from Idle No More Gulf and our future generations. We signed the Indigenous Women of the Coast, (southern Louisiana) and are in a place where we have to Americas Protecting Mother Earth The Mother’s Project, underlined make decisions. And we have to Treaty. The Treaty is being signed by the fact that, from the perspective of talk about a few things because women around the world who are the oil companies, her community is it goes a little farther than just committing themselves to political a “sacrifice zone” which, for Cherri finding some solar panels. Who action in defense of Mother Earth Foytlin, “means that you are not worth is in charge of that? Who benefits (Grassroots Global Justice Alliance). anything. That means your children from it? It is not any good if bp This ceremony in New York City—at are not worth anything.” She ex- [British Petroleum] moves off of the symbolic and actual centre of plained that, “we need to understand oil and starts selling solar panels, fossil capitalist “male dealing” (Turner extractivism as a form of violence if they are still the ones in power. 1991: 70)—coincided with a direct toward women and children. It is part action by a group of Ecuadorian In- of rape culture and it is a continuation digenous women at the Quito office of colonization. It is the commodifi- of the Chinese National Petroleum cation of the natural world, and it is Corporation, or cnpc. The women destroying us” (Foytlin). “We need to occupied the Quito headquarters of Foytlin’s analysis is that extractiv- understand the Chinese state oil company en- ism is inherently brutal toward extractivism as a gaged in exploiting oil in the Amazon. women, children and nature. This On March 4, 2016, on Internation- view is supported by a wide network form of violence al Women’s Day in Puyo, Ecuador, In- of Indigenous women and their allies toward women and digenous women members of wecan who are fighting against extractivism from the U.S. and Ecuador gathered (Honor the Earth). According to the children. It is part for a series protests and workshops United Nations Special Rapporteur of rape culture and to “reject new oil concessions and on the rights of Indigenous Peoples it is a continuation stand for the rights of Mother Earth (from 2008-2014), James Anaya; and communities” (wecan 2016).3 Indigenous women suffer an increase of colonization. It is Speaking at a rally attended by up- in violence, including rape, when the commodification wards of 500 Indigenous Amazonian extractive industries operate in or women and their allies, wecan’s near their territories.2 In the Bakken of the natural Osprey Orielle Lake affirmed the cen- oil fields of North Dakota, for ex- world, and it is trality of women’s actions to defend ample, some non-Indigenous men destroying us.” life in the context of ecological crisis: employed by the oil industry who “We all depend on the flourishing of live in temporary ‘man camps’ near these precious rainforests, the lungs of three native communities are known the planet. Now is the time to keep to commit acts of violence against the oil in the ground and stand with Indigenous women and children. the women who have been putting These men are transient; they do not We have to shift the power back their bodies on the line for years to have connections with or a sense of to the people. (Foytlin) protect the forest, their cultures, and social responsibility to the surround- the health and well-being of all future ing community (Honor the Earth). Foytlin recognizes that global generations” (cited in wecan 2016). Foytlin’s statement indicates that warming cannot be addressed without According to the above analysis, putting an end to rape culture, col- also challenging the social relations extreme extractivism threatens wom- onization and the commodification that underpin ecocide. Foytlin does en’s lives, the communities and the of nature is necessary to fundamental not seek ‘decarbonization’ or a simple future generations for which women system change. shift to renewable energy under the are most socially responsible. The Foytlin characterizes her commu- current capitalist system. Rather, she wecan network is pursuing global, nity’s struggle as a fight for a funda- and her allies seek grassroots democ- joint actions to challenge the global, mental change in power relations so racy constituted by horizontal power integrated fossil fuel companies. that people, not corporations, control relations. wecan’s activism also promotes al- the means of life: Since 2014 wecan has strength- ternatives: commoning relations and ened its cross-border connections community control over the means It is time to bring the power back and direct action strategy to challenge of life, especially energy. to the people and to recognize fossil capitalism. In the concluding wecan’s commitment is part of the that our greatest natural resource hours of wecan’s 2015 New York City long history of direct action by wom- is not oil or coal or lng [liquefied event, a group of Indigenous women en to ‘keep the oil in the soil’ and to natural gas] but it is our children from territories across the Americas elaborate life-centred political econ-

VOLUME 31, NUMBERS 1,2 97 omies (Turner and Brownhill). Such seed and living libraries of knowledge capitalist agriculture, women are “left actions are crucial to averting climate about local biodiversity and food sys- with no place to work and are forced catastrophe given that the exponential tems, women are often more closely to remain in the domestic sphere, to growth logic of the capitalist system connected to the commons than carry out invisible and unrecognized prevents voluntary emissions reduc- men” (La Vía Campesina 2015b). labor” (23). tions (Kovel). wecan and their allies’ Since 2006 La Vía Campesina and Agribusiness separates women activism against fossil capital pushes their international allies, including from their means of life and deval- oil closer to the point of becoming the feminist World March of Women, ues women’s work in agriculture, a ‘stranded asset’—unburnable or have been organizing together in the a process Maria Mies (110) calls unproducable carbon that cannot Global Campaign to End Violence “housewifeization,” that entails hi- be converted into profits due to the against Women. In Stop the Violence erarchical relations between women environmental risk (liability) and the and men. Under capitalism men, consequent downward revaluation with few exceptions, are socialized of fossil energy shares in the context “Agribusiness to control women in order to ensure of climate change (Giacomini and that the products of women’s wageless, Turner 38). has become the invisible labour (especially labour I now turn to an investigation manifestation of power itself, the most strategically of the transformative ecofeminist capitalism in the central of capitalists’ commodities) content of statements made by La are channeled upward to enhance Vía Campesina. countryside, bringing corporations’ bottom lines. “[P]atri- with it exclusion, archal capitalism’s rural strategy” to La Vía Campesina’s Fight Against which La Vía Campesina refers is the Agribusiness and Expansion of exploitation and enclosure of women’s time and bodies the Commons violence against in the service of agribusiness profits. peasants, and Below I draw on statements made La Vía Campesina is a global by Korean women seed savers within movement of peasants, small-scale particularly women La Vía Campesina to indicate that for farmers, Indigenous peoples, landless family farmers. these women and for La Vía Campe- workers, youth and women that sina, horizontal and non-exploitative has helped to coordinate global Agribusiness gender relations are central to system actions against agribusiness and can therefore be change. for food sovereignty alternatives.4 considered patriarchal In many parts of the world, wom- Food sovereignty involves expand- en peasants are the main custodians ed commoning by way of securing capitalism’s rural of seeds (Shiva 1989; Pionetti 5). popular democratic control over strategy.” The commodification and genetic the food system. La Vía Campesina modification of seeds harms small- defines agroecology, a path toward scale farmer, peasant and Indigenous food sovereignty, as both a method against Women!, La Vía Campesina women in at least three ways. First, of ecological food production and explains that agribusiness’ control privatized seeds are costly, whereas a political movement against agri- over land and territories undermines common seeds are virtually free. The business enclosures and for peasant women’s lives and work: “agribusi- commodification of seeds makes it and community control over food. ness has become the manifestation more expensive for women—who According to La Vía Campesina’s of capitalism in the countryside, are, by and large, unwaged or low- (2015a) Declaration of the Inter- bringing with it exclusion, exploita- waged—to access the seeds they national Forum for Agroecology, tion and violence against peasants, need to feed their families. Second, “[c]ollective rights and access to the and particularly women family the loss of control over seeds associ- commons are a fundamental pillar farmers. Agribusiness can therefore ated with commodification “either of agroecology. We share access to be considered patriarchal capitalism’s destroys the basis of women’s work territories that are the home to many rural strategy” (La Vía Campesina or devalues it. With the decline in different peer groups, and we have Internationale 2012: 23). According the perceived or real productivity sophisticated customary systems to the farmers, commodification and of women is associated a decline in for regulating access and avoiding agribusiness concentration create their status in society and within the conflicts that we want to preserve the conditions for violence against household” (Shiva 1989: 117). Third, and to strengthen.” Many groups and women by “expell[ing] thousands of technologies in seeds are paired at the individuals within La Vía Campesina women from their land, destroying genetic level with chemicals that are recognize that women are central to their cultures and generating isolated fossil fuel-based and implicated in the the agri-food commons. “As savers of spaces in the countryside” (23). Under acceleration of climate crisis.

98 CANADIAN WOMAN STUDIES/LES CAHIERS DE LA FEMME In 2015, the World Health Or- also recognize that women are cen- to survive. Because capitalists organize ganization classified Monsanto’s tral to the elaboration of worldwide nature and labour within a global glyphosate—one of the main chem- commoning grounded in food racialized and gendered hierarchy icals used in industrial agriculture sovereignty. According to La Vía of labour power, with racialized and worldwide—“probably carcinogen- Campesina (2011), peasant agricul- Indigenous women at the bottom; ic.” When human health is com- ture is an alternative to agribusiness bringing about system change re- promised by agri-chemicals, women and violence against women—“[o]ur quires transformative ecofeminist spend more time and energy caring work creates and celebrates life and it actions that prioritize the interests for the sick and compensating for is in [sic] its own a form of prevention and initiatives of the most exploited the departed. Seed enclosures lead to of violence.” or threatened women. The selected an enclosure of the body, along with La Vía Campesina farmers are statements considered above confirm women’s time and creativity. indispensable allies in the time-sen- that extractivism separates women La Vía Campesina puts forward sitive battle for system change and to from the means of life—the land, food and seed sovereignty as an avert climate crisis. This is because, seeds, water—by commodifying and alternative to the corporations’ mo- first, they prioritize the perspectives degrading nature and undermining nopoly control over food and seeds, and actions of those women who are commoning social relations. Agri- and the hierarchical gender relations most exploited by capitalism, and business and fossil fuel extractivism commodification entails. In the 2013 whose knowledge, skills, capacities undermines or threatens the basis of publication “Our Seeds, Our Future,” and cosmovisions linked to the com- women’s lives and livelihoods. a La Vía Campesina member-organi- mons offer essential starting points for However, the women within zation, the Korean Women Peasants elaborating a replacement system. By wecan and La Vía Campesina, far Association (kwpa) outlines at least six aligning with Indigenous and peasant from being de-historicized passive ways in which the seed commons is women at the forefront, other social victims, fight back on the basis of central to women’s and their commu- groups within La Vía Campesina the knowledge, skills and community nities’ lives and well-being: (i) seeds help to shift the world further away relations to halt enclosure and the have deep significance for women’s from capitalist hierarchy and closer ecological devastation arising from collective history and culture; (ii) to commoner horizontalism. it. The women profiled here do not working with seeds gives women Second, La Vía Campesina women pursue reformist “green” capitalism social standing, including “respect and men are already taking action or technology-fixes. Rather, they seek and admiration”; (iii) seeds are an to defend and extend ecological broad transformation in social rela- “essential right” as the first link of agriculture. They have the skills, tions away from capitalist hierarchy the food chain; (iv) peasant saved knowledge and capacities to grow and toward commoning horizontalism; seeds are a line of defense against distribute food without fossil fuels or including, centrally, the expansion fossil chemical agriculture; (v) peasant petrochemical feedstocks. These skills of collective control over energy seeds secure farmer autonomy and; are essential to generalizing food and and food. (vi) shared control over seeds is nec- energy relations based on solar energy The insight that system change and essary for maintaining or establishing and “soil not oil” (Shiva 2008) by ecofeminism are inseparable calls for broad transformation to “create a new helping farmers and consumers to strategic action: the formation of alli- society.” By affirming and enhanc- “break free” (Break Free) from fossil ances between women at the bottom ing the seed commons, the Korean fuel dependency (Gliessman), expand of the capitalist hierarchy and other women peasants in kwpa contribute biodiversity (Shiva 2008) and “cool social groups to undermine capitalist to the development of a commoners’ down the earth” (La Vía Campesina relations (including sexism, racism value chain. The commoners’ chain 2009: 1). and colonialism) and to promote is an alternative to the fossil-fuel commoning. This commoning can dependent corporate value chain and Conclusion be viewed as the process through the housewifeization arising from its which the 99 percent becomes a expansion. The commoners’ chain Women activists’ and their networks’ global class not merely in itself but makes possible the elaboration of hor- statements claim that ecofeminist consciously ‘for itself’. In other words, izontal, commoning social relations. action and system change are inex- activists who acknowledge and stand A core component of La Vía tricable. That is, a transformation in against the exploitation of women, Campesina’s global transformative gender power is essential for system prioritizing racialized women who project—establishing collective con- change. System change requires a are most exploited under capital- trol over the means of life—is putting fundamental shift in power from the ism, challenge and undermine the an end to gendered exploitation and one percent class, who monopolize capital relation as a whole. On the violence against women by ending the means of life, to the 99 percent other hand, the actions by those who agribusiness’ commodification and class, who face dispossession or who ignore the struggles of women at the housewifeization. The men farmers must sell their labour power in order bottom of the hierarchy constitute

VOLUME 31, NUMBERS 1,2 99 reformism because such actions risk 2“…Indigenous women have re- (fao). “The State of Food and perpetuating capitalist relations, with ported that the influx of workers Agriculture 2010-2011: Women women at the bottom paying the into indigenous communities as in Agriculture: Closing the gender price. As Algonquin Anishinaabe-kwe a result of extractive projects also gap for development.” Food and scholar Lynn Gehl says, “we need to led to increased incidents of sexual Agriculture Organization of the follow the most oppressed to get the harassment and violence, including United Nations. 2011. Web. 12 momentum we need. Otherwise, the rape and assault. In one case in which February 2016. moment other groups get what they I intervened, Indigenous girls walking Federici, Silvia. Revolution at Point need, my needs are dropped.” to school were sexually assaulted by Zero: Housework, Reproduction, and Commoning women and their workers operating under a conces- Feminist Struggle. Oakland, ca: pm allies within wecan and La Vía sion granted by the government for Press, 2012. Print. Campesina are already taking action the extraction of forest resources in Friends of the Earth, eds. Why Women to challenge extractivism at multiple the indigenous peoples’ traditional Will Save the Planet. London: Zed links of capitalist, fossil fueled value territory” (Anaya). Books, 2015. Print. chains. These resistances simultane- 3The events involved women from Foytlin, Cherri. Public lecture on ously affirm the commons, especially seven Indigenous nations: Andoa, “Panel One: Women Leading by establishing collective control Achuar, Kichwa, Shuar, Shiwiar, Solutions on the Frontlines of over food and energy—core sectors Sapara and Waorani. Climate Change.” 20 September within the capitalist system. The 4While La Vía Campesina national 2015. wecan Conference: alternatives practiced by members affiliates share a common political “Women Speak: Climate Justice of wecan and La Vía Campesina strategy, there is great diversity in on the Road to Paris and Beyond.” can be readily expanded to address member organizations’ perspectives Church Centre of the United global warming and stop ecocide. on the meaning of and ways to achieve Nations, New York. Alliances with commoning women food sovereignty. Gehl, Lynn. “Skills for Solidarity: build on the recognition that such Module 5: Where do we go from women have the knowledge, skills, References here?” 2014. YouTube. 25 May land, seeds and community networks 2016 to “live better without oil” (Shiva Amazon Watch. “Keep Fossil Fuels in Giacomini, Terran. “How Corporate 2008: 4). 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