A Return to Mother Nature

By Hannah Brookes

We are currently witnessing environmental extractivism, destruction, pollution and exploitation at an unprecedented global scale. Our extreme depletion of natural resources, eradication of natural landscapes and animals, and the relentless pursuit of industrialisation and economic growth have pushed our planet and the life it hosts to the brink. This can be seen in the catastrophic effects of anthropogenic global warming, the magnitude of which we are only beginning to understand, and the fact that we are currently experiencing the 6th mass extinction since life on Earth began; the only one to ever have been caused entirely by humans (Kolbert, 2014).

This careless mass destruction is representative of our complete disconnect with planetary health and the natural world. At the core of this environmental detachment is patriarchal capitalism which frames the planet as merely a resource to exploit (Foster and Clark, 2018), rather than the thing that gives us life and therefore that deserves respect and care.

The fallout from this mistreatment of our natural environment does not affect everyone equally, rather it disproportionally impacts women, indigenous communities and other marginalized groups (Pellow, 2018). As well as facing myriad environmental injustices these groups are also systematically silenced and disempowered by the existing societal framework and prevailing capitalist and patriarchal structures.

Despite this, women and indigenous people are often at the forefront of the resistance to environmental destruction and the advocation of protection and maintenance of our shared earth (‘RE/SISTERS: A Lens on Gender and Ecology’, 2023). Long characterised as caregivers and guardians women have a deep-rooted understanding of nurturing, both of people and of the natural world, and therefore have insight into steering us towards a less exploitative and more harmonious relationship with our environment (Braidotti et al., 1994).

In this essay I aim to explore how capitalism, patriarchy and the devaluation of care contribute to environmental degradation. I also attempt to outline what I see as a potential solution for this destructive cycle, namely a radical shift towards a more nurturing, matriarchal ethos that values and emphasises the role of women and indigenous people. Although many of the major themes touched upon here are worthy of greater depth and exploration, this essay intentionally maintains a broad scope so as to emphasise interconnections and the holistic perspective.

The Nexus of Patriarchy, Capitalism and Environmental Change

The intertwining of patriarchy, capitalism, and environmental degradation forms a cycle where each system reinforces the negative impacts of the others. ‘Patriarchy’ in this context denotes more than male dominance across societal spheres. I am referring to a deep-rooted hierarchical system that prioritises power, control, and exploitation over values such as care, nurture, and emotional connection. The patriarchy is entrenched in our societal structures and affects not only women but also men and all other segments of society; perpetuating and reinforcing the exploitation of women, toxic masculinity and restrictive gender norms.

Patriarchal systems have historically confined women to unpaid caregiving or domestic roles (Criado Perez, 2020), limiting their role as guardians of nature whilst quietening their voices advocating for environmental sustainability and justice (Mollett, 2017). This extends also to indigenous communities which under capitalism are having their land and power systematically removed (Kuokkanen, 2023), eliminating their roles as stewards of the environment. Both women and indigenous people therefore face barriers when trying to participate in decision-making processes concerning the environment.

Capitalism, like patriarchy, thrives on exploitation and domination (of women, natural resources and cheap labour). Capitalism champions profit and economic growth, encouraging overconsumption and the commodification of nature (Tranfaglia, 2022). This leads to the thoughtless degradation and depletion of natural ecosystems and resources at the expense of people and the environment, with little consideration of the long-term consequences.

This nexus of economic capitalist development and the exploitation of women and nature is examined in Shiva’s ‘Staying Alive: Women, Ecology and Development’. Shiva describes the violation of nature and women as a direct outcome of the prioritisation of economic development, which is defined as ‘male’ development, and subsequently ‘maldevelopment’, and is described as inherently exploitative of both women and nature. A non-violent, fully inclusive alternative to this type of development is framed as being ‘feminine’ – Shiva is proposing a clear contrast between different approaches to development; exploitative vs caring, male vs female (Bowyer-Bower and Shiva, 1996).

The Devaluation of Care

With industrialisation and modern development we have seen a complete devaluation of the concept of ‘care’. This applies to both care of people and care of the ecosystem, with ecological maintenance and care standing in direct opposition to the masculinist value system of the capitalist economy (‘RE/SISTERS: A Lens on Gender and Ecology’, 2023).

Care work has become undervalued because it is categorised as a ‘feminine’ role which in a patriarchal society is less significant (The Care Collective, 2020). Further, most care work is not monetised but rather unpaid labour that does not contribute towards the global economy therefore within our capitalist society is seen as ‘unproductive’ and less vital (The Care Collective, 2020).

Clearly this is a very gendered issue. Historically care has always been a women’s role, and this applies to domestic care (including the raising of children and the care for family members) and to environmental care and guardianship. Women across all cultures bear the biggest burden of unpaid domestic labour which is largely unseen but essential to the maintenance of all life and productivity, both economic and domestic (Criado Perez, 2020).

Our Detachment from Nature

We have lost both our attitude of care towards our environment, and also our emotional ties with the natural world. As we become more reliant on technology, spend more time indoors and live in increasingly urbanising cities, we become more distanced from nature, and less able to recognise our integral place within it. This stark disconnect is evident in our daily lives and especially amongst younger generations. The average American child can recognise 1000 commercial logos but cannot name 10 plants local to their home town (Calian, 2016). Similarly, 83% of children in the UK cannot accurately identify a bumblebee (World Economic Forum, 2019). We live in houses with nature shut out rather than coexisting in shelters with insects and plants; water flows to us from taps rather than rivers; food is bought from supermarkets rather than foraged from the land. Subsequently we fail to recognise our position as just another part of nature, we cannot identify the plants that grow the fruit and vegetables we consume, and we do not acknowledge the animals on our plates. In different cultures, where existence is intertwined with the land, we acknowledge our dependency on the Earth for survival, and therefore have an emotional connection with the natural environment that sustains us. In western culture it’s all too easy to view nature as separate from us, a resource to exploit rather than a vital ecosystem we’re intricately a part of.

The Indigenous Perspective

Our current view and understanding of the world is extremely anthropocentric and this has validated our destruction of the natural environment (Pellow and Brulle, 2005). This anthropocentric world view mostly stems from Christianity (White, 1967), and the worship of a human-like (and notably male) God, who created the rest of nature and animals for mankind to make use of. This puts humans at a level above nature, validating its exploitation for our own advancement and creating a disconnect between the natural world and humans which are framed as two completely separate entities (us and it) rather than part of one system. The worship of a male God and a male Messiah (Jesus Christ) in our most dominant world religion also strongly enforces the global patriarchy. As White said in his 1967 essay;

“God had created Adam and, as an afterthought, Eve to keep man from being lonely. Man named all the animals, thus establishing his dominance over them. God planned all of this explicitly for man’s benefit and rule: no item in the physical creation had any purpose save to serve man’s purposes. […] Christianity, in absolute contrast to ancient paganism and Asia’s religions, not only established a dualism of man and nature but also insisted that it is God’s will that man exploit nature for his proper ends.” (White, 1967)

However our exploitation of nature is in direct opposition to the beliefs of most indigenous societies (Ackermann, Illescas Palma and Reyes, 2023). Within many indigenous beliefs and ancient religions a much more appreciative and nurturing approach to nature can be seen (refer to Appendix 1). This deep reverence for nature results in indigenous communities existing in nature in a much more harmonious manner; harbouring sustainable practices that preserve and nurture ecosystems as well as people. A good example is the traditional land management techniques of Australia’s Aboriginal people, who employed ‘firestick farming’ or ‘cultural burning’ for tens of thousands of years before colonisation (Andersen, Woinarski and Parr, 2012). This involved the deliberate and strategic burning of small patches of land which mitigated the risk of catastrophic wildfires by preventing the buildup of dry vegetation, and encouraging new growth which lured grazing animals for hunting (Heath, 2021). Their controlled burns, rejuvenated the land and maintained ecosystem balance, enhancing biodiversity and productivity (Bowman, 1998). Unfortunately, globally we have lost much of our indigenous knowledge, not in small part due to the colonial spread of Western culture and the purposeful and extensive stamping out of indigenous societies (UN, 2019). This has erased valuable local indigenous knowledge and at the same time enforced patriarchal western Christianity at the expense of local traditional beliefs and cultures. For example in Latin America where the Spaniards decimated the diverse Andean indigenous people, beliefs, and cultures in favour of universal Catholicism (Tomaselli and Xanthaki, 2021). Generally there is also prejudice towards indigenous cultures which are perceived as undeveloped or primitive (Semali and Kincheloe, 1999). This has made it easier to disregard their profound respect of and relationship with the natural world as something we do not need in developed western culture now that the Global North is no longer sustenance living. Perhaps this disregard is where we have gone wrong?

It is also interesting to note that in many ancient beliefs nature, the natural world, or the spiritual entity being worshipped, is personified as a feminine deity (Karageorgi, 2022). In some examples this gendering is very explicit; ‘Mother’ Earth, Pacha ‘Mama’. This is very likely due to the fact that in many cultures women are associated with creation, caregiving, nurture and fertility, which correlate to the way in which nature gives and sustains the life of the rest of the planet (Swanson, 2015). There are of course parallels between the role of women in society and the role of nature in the whole world system; nature gives and nurtures life in the same way that a mother gives life and care to her children, and so it feels natural to characterise nature as a feminine being. This holds significant symbolism in the context of women being perceived as guardians of the natural world. The association of nature with femininity asserts the role of women as caretakers of nature and reinforces the perception that women are inherently connected to the natural world, and that the nurturing of the natural world is a feminine pursuit and duty.

In contrast, Christianity predominantly views God as a masculine figure. It is intriguing to consider this within the context of our current patriarchal and capitalist societal structure. Is this correlation a coincidence, or is our current anthropocentric and exploitative world outlook because we have a male God, and because those characteristics are inherently male? Would embracing a feminine deity lead to a more sustainable coexistence with nature? I am not necessarily saying I believe this is the case, that exploitation began with the birth of Christianity or that culture owes exclusively to religion. However I do think that this correlation is an interesting point to ponder, and prompts interesting reflection.

Women as Advocates of Nature

The eco-feminism movement which began in the 1970s and 80s recognised the interconnection between women and environmental care. The feminine voice is intrinsically connected with a protective attitude towards the natural environment (Salleh, 1991), and consequently the historical association between women and nature has led to the oppression of both (Miles, 2018). Eco-feminism joins the dots between sexism, racism, colonialism, and capitalism, recognising that there can be no gender justice without environmental justice (‘RE/SISTERS: A Lens on Gender and Ecology’, 2023), and asserting that to solve either problem (the exploitation of nature or the exploitation of women) requires undoing the social status of both (Miles, 2018).

In September 1981 the Welsh group ‘Women for Life on Earth’ marched from Cardiff to Greenham Common, in Berkshire, England, to challenge the storage of nuclear missiles there. On arrival they delivered a letter to the Base Commander which said among other things ‘we fear for the future of all our children and for the future of the living world which is the basis of all life’ (Hipperson, 2019). When this request for a debate was ignored, they set up a peace camp just outside the fence of the RAF Greenham Common Airbase, beginning a 19 year long protest with 70,000 participants at its peak – the largest at the time since the suffragettes (‘RE/SISTERS: A Lens on Gender and Ecology’, 2023). Within the first six months it became a women only camp, as the Greenham women recognized that the values of militarism and patriarchy are bound together and therefore saw the anti-nuclear struggle as a feminist issue (‘RE/SISTERS: A Lens on Gender and Ecology’, 2023). Eventually their peaceful protest which had gained national and international attention, was successful, and the cruise missiles were removed from Greenham Common. The Greenham Common Women’s Peace Camp is a potent demonstration of the power of women as peaceful guardians of humanity and of the natural world, showing the political power that can be achieved by harnessing the force of a passionate group of women.

In the 1970s a group of peasant women in the Himalayan hills of Northern India, inspired by a movement in the 1730s, protested against deforestation by literally hugging the trees. This was called the Chipko movement, which means “to cling” in Hindi. This tactic then spread throughout the rest of India, ultimately saving hundreds of trees and forcing forestry reforms and a cease to tree felling in the Himalayas (Farrell, 2012). The resistance was not women-only, but women were mostly at the frontline of the movement. This showcases the power of the emotional connection between women and nature and the force of women as guardians and carers of nature. The devotion of these woman to protect the natural world is also striking: they were prepared to sacrifice their lives before seeing those trees felled.

However, despite the success of the protest, in the following years the term ‘tree-hugger’ became a derogatory phrase, associated with irrational and over-emotional hippies (Bridgers, 2018). This ridicule speaks volumes about the disregard we currently hold both for women and for people who express an emotional connection to our natural world, both of whom are often dismissed as ‘hysterical’ (which in itself is a gendered word (Agarwal, 2022)) or ‘overly emotional’, again highlighting the gendered lens through which such sentiments are viewed.

Eco-feminism and these examples show that women and oppressed communities have potential to be fighters of the resistance against the patriarchal order and abuse of natural resources and not just the victims (‘RE/SISTERS: A Lens on Gender and Ecology’, 2023). It is not just a battle for nature, but also a battle against ingrained social perceptions that devalue the emotional connection and care, often attributed to women, towards the planet. Eco-feminism shows that the feminine connection with nature can be a powerful force, and that harnessing this force and acknowledging and respecting women and the environment can lead us towards a more balanced and nurturing relationship with our natural world.

A Radical Reimagining

In this essay I have examined the interconnectedness of the patriarchy, capitalism, our disregard for care and the destruction of the natural environmental, and how they each reinforce and perpetuate each other. It is clear that the path we are on now is unsustainable and represents a complete disconnect to our planet and the natural world. To address this metabolic rift (Foster and Clark, 2018) we need a holistic approach and reimagining of our societal framework, that involves reassigning power and embracing alternative values and systems.

The wisdom embedded in indigenous knowledge and ancient belief systems offer a blueprint for a more sustainable and balanced coexistence with our ecosystem. There is potential for a new system that is less anthropocentric within which the interconnectedness of everything is emphasised and where we have a better understanding of our position within the natural world. The eco-feminist movement has shown how feminine understanding, nurturing and emotional connection to nature alongside indigenous knowledge has the potential to create a new value system with less exploitation of people and nature. Again, the concept of care emerges as a central theme. Care, associated with femininity, has been systematically devalued within patriarchal capitalism but harnessing the unique feminine connection with nature and allowing women to become leaders in environmental advocacy could be a potent force for environmental and social change.

As Shiva explains, the rediscovery of the feminine principle in our relationship with the natural world is the key to achieving more sustainable development. She describes femininity as having a natural penchant for empathy, compassion, solidarity and nurturance, and proposes that what we need is not just equality or ‘duality’ with men, but actually a deeper and more holistic approach (Bowyer-Bower and Shiva, 1996).

So perhaps I am suggesting not just equality but a complete and profound restructuring: a new matriarchal system. This would not represent simply a shift in power from men to women. It is not about women dominating, akin to a patriarchal system in reverse. Nor is it about handing the responsibility of environmental care solely to women. Instead it should embody a more fundamental movement towards a more feminine, nurturing ethos grounded in indigenous wisdom and values of care. I don’t advocate an outright overthrow of patriarchy; dismantling societal structures entirely is impractical and flawed. I am however advocating for a shift in cultural values, morality and attitudes: for a movement towards a more matriarchal world ethos that values care, nurturing, interconnectedness, and an emotional connection with nature. A move away from hierarchy and towards a more inclusive circular system where everyone is seen and valued, and with care and motherhood at the centre, to support humanity and Mother Earth (Plank, 2023). This change in perspective holds the promise of a society that respects and cares for the Earth, acknowledging its significance as the giver and sustainer of life.

I am calling for a return to valuing Mother Nature as our central pillar; both in the sense of ‘Mother’ (embracing femininity), and in the sense of ‘Nature’ (respecting the natural world). This return beckons us to embrace indigenous wisdom, empower the feminine principle, and envision a society where care for the Earth and care for each other are the guiding principles. A transformative shift towards a more inclusive, nurturing matriarchal system, to be worked towards by all genders, not just women. I acknowledge the visionary character of this dream, and I do not pretend to know how we get there. However what I have outlined here represents the radical reimagining I believe we urgently need, to begin to fix our severed relationship with nature, halt our exploitation and destruction of the environment, and create a world in which care and connection prevail.

APPENDIX:

Examples of Indigenous and Ancient Religions with Revere for Nature

The Celtics believed in Mother Nature and the interplay between divine elements and nature; natural elements such as rivers, hills and forest were thought to be inhabited by guardian spirits, which were normally female (Dillon & Cana, 2003). The Druids celebrated the lunar and solar cycles, and their religious practices often incorporated rituals celebrating the changing seasons (Carr-Gom, 2011). These spiritual celebrations can still be observed, for example in the biannual solstice celebration at Stonehenge.

The ancient Norse people revered the land and its natural elements similarly to the Celtics. Their gods were also associated with natural phenomena or features, such as Thor with thunderstorms (Norse Mythology, n.d.), and Thor’s mother, Jörð, Goddess of Nature and Earth (Andersson, 2023).

Many Andean cultures originating from indigenous Incan groups believe in Pachamama, which roughly translates to ‘Earth Mother goddess’, embodying fertility, agriculture and the nurturing aspects of nature (Sutherland, 2020). Although indigenous religion has now combined with Catholicism, Pachamama remains a revered sacred entity; the central belief of many cultures in Latin America with rituals and sacrifices still regularly carried out. Many other Incan cultures also believe in Inti, the sun god (Britannica, 2021).

The ancient Greeks believed in Gaia, the personification of Earth as a primal deity (Tolentino, 2022). Gaia was revered as the mother as all life and as interconnected with the natural world (Tolentino, 2022).

BIBLIOGRAPHY

Ackermann, M., Illescas Palma, G. and Reyes, L.V. (2023) ‘Deep Respect for Mother Earth: An Indigenous Perspective on One Health: In Conversation with Gisela Illescas Palma and Laura Vanessa Reyes’, Development [Preprint]. Available at: https://doi.org/10.1057/s41301-023-00389-w.
Agarwal, P. (2022) Hyster!cal: Exploring the Myth of Gendered Emotions. 1st edn. Edinburgh: Canongate Books.
Andersen, A.N., Woinarski, J.C.Z. and Parr, C.L. (2012) ‘Savanna burning for biodiversity: Fire management for faunal conservation in Australian tropical savannas’, Austral Ecology, 37(6), pp. 658–667. Available at: https://doi.org/10.1111/j.1442-9993.2011.02334.x.
Andersson, K. (2023) 21 Norse Goddesses and Their Influence, Powers & Myths, Nordic Perspective. Available at: https://nordicperspective.com/history/vikings/norse-goddesses (Accessed: 27 December 2023).
Bowman, D.M.J.S. (1998) ‘The impact of Aboriginal landscape burning on the Australian biota’, New Phytologist, 140(3), pp. 385–410. Available at: https://doi.org/10.1111/j.1469-8137.1998.00289.x.
Bowyer-Bower, T.A.S. and Shiva, V. (1996) ‘Staying Alive: Women, Ecology and Development’, The Geographical Journal, 162(1), p. 113. Available at: https://doi.org/10.2307/3060276.
Braidotti, R. et al. (1994) Women, the Environment and Sustainable Development: Towards a Theoretical Synthesis. London: Zed Books.
Bridgers, B. (2018) What it Means to be Called a Tree Hugger, New America. Available at: https://www.newamerica.org/millennials/dm/what-it-means-be-called-tree-hugger/ (Accessed: 23 December 2023).
Britannica (2021) Inti: Inca Sun God, Britannica. Available at: https://www.britannica.com/topic/Inti-Inca-Sun-god (Accessed: 10 January 2024).
Calian, K. (2016) The Loss of the Wild — Pt.1: How redesigning urban areas can remind us how nature works., Medium. Available at: https://medium.com/@kylecalian/the-loss-of-the-wild-pt-1-6e0caf2a9d4 (Accessed: 23 December 2023).
Carr-Gom, P. (2011) Druid Mysteries: Ancient Wisdom for the 21st Century. Random House.
Criado Perez, C. (2020) Caroline Criado Perez. Invisible Women: Data Bias in a World Designed for Men, Vintage.
Dillon, M. and Cana, M.P. (2003) Celtic Religion Summary, Britannica. Available at: https://www.britannica.com/summary/Celtic-religion (Accessed: 26 December 2023).
Farrell, B. (2012) Where Did the Phrase “Tree-Hugger” Come From?, Earth Island Journal. Available at: https://www.earthisland.org/journal/index.php/articles/entry/where_did_the_word_tree-hugger_come_from/ (Accessed: 23 December 2023).
Foster, J.B. and Clark, B. (2018) ‘The robbery of nature: Capitalism and the metabolic rift’, Monthly Review. Available at: https://doi.org/10.14452/mr-070-03-2018-07_1.
Heath, N. (2021) Firestick farming: how traditional Indigenous burning protected the bush, CBS Voices. Available at: https://www.sbs.com.au/voices/article/firestick-farming-how-traditional-indigenous-burning-protected-the-bush/xc9ovv8l7 (Accessed: 1 January 2024).
Hipperson, S. (2019) Greenham Common Women’s Peace Camp, GreenhamWPC. Available at: http://www.greenhamwpc.org.uk/ (Accessed: 29 December 2023).
Karageorgi, S. (2022) The Divine Feminine: 8 Ancient Forms of the Great Mother Goddess, The Collector. Available at: https://www.thecollector.com/divine-feminine-ancient-art/ (Accessed: 8 January 2024).
Kolbert, E. (2014) The Sixth Extinction: An Unnatural History. New York: Henry Holt and Company.
Kuokkanen, R. (2023) ‘From Indigenous private property to full dispossession – the peculiar case of Sápmi’, Comparative Legal History, 11(1), pp. 23–44. Available at: https://doi.org/10.1080/2049677X.2023.2207380.
Miles, K. (2018) Ecofeminism: sociology and environmentalism, Encyclopedia Britannica. Available at: https://www.britannica.com/topic/ecofeminism#Radical%20ecofeminism%20and%20cultural%20ecofeminism (Accessed: 29 December 2023).
Mollett, S. (2017) ‘Environmental struggles are feminist struggles: Feminist political ecology as development critique’, in Feminist Spaces: Gender and Geography in a Global Context. Available at: https://doi.org/10.4324/9781315684277-7.
Norse Mythology (no date) Norse Gods, Norse Mythology. Available at: https://www.norsemythology.org/gods (Accessed: 26 December 2023).
Pellow, D.N. (2018) ‘Critical Environmental Justice Studies’, in What is Critical Environmental Justice? Cambridge, UK: Polity Press.
Pellow, D.N. and Brulle, R.J. (eds) (2005) Power, Justice, and the Environment: A Critical Appraisal of the Environmental Justice Movement. Cambridge, MA: The MIT Press.
Plank, L. (2023) ‘The Barbie Movie & Masculinity: Are You Kenough?’, The Man Enough Podcast, Apple Podcasts [Podcast]. 14 August. Available at: https://podcasts.apple.com/us/podcast/the-barbie-movie-masculinity-are-you-kenough/id1571480224?i=1000624370216 (Accessed 21 December 2023)
‘RE/SISTERS: A Lens on Gender and Ecology’ (2023) Barbican Gallery [Preprint]. London.
Salleh, A. (1991) ‘Staying Alive: Women, Ecology and Development. By Vandana Shiva. London: Zed Books, 1989.’, Hypatia, 6(1). Available at: https://doi.org/10.1111/j.1527-2001.1991.tb00218.x.
Semali, L.M. and Kincheloe, J.L. (1999) ‘Introduction: What is Indigenous Knowledge and Why Should We Study It?’, in What is Indigenous Knowledge? Routledge. Available at: https://www.taylorfrancis.com/chapters/edit/10.4324/9780203906804-1/introduction-ladislaus-semali-joe-kincheloe (Accessed: 8 January 2024).
Sutherland, A. (2020) Mama Pacha: Respected And Feared Supreme Goddess Of The Andean People, Ancient Pages. Available at: https://www.ancientpages.com/2020/07/23/mama-pacha-respected-and-feared-supreme-goddess-of-the-andean-people/ (Accessed: 10 January 2024).
Swanson, L.J. (2015) ‘A Feminist Ethic That Binds Us to Mother Earth’, Ethics and the Environment, 20(2), pp. 83–103. Available at: https://doi.org/10.2979/ethicsenviro.20.2.83.
The Care Collective (2020) ‘Caring Politics’, in The Care Manifesto: The Politics of Compassion. Verso.
Tolentino, C. (2022) ‘Gaia Goddess: Greek Goddess of the Earth’, History Cooperative. Available at: https://historycooperative.org/gaia-greek-goddess-of-the-earth/ (Accessed: 10 January 2024).
Tomaselli, A. and Xanthaki, A. (2021) ‘The Struggle of Indigenous Peoples to Maintain Their Spirituality in Latin America: Freedom of and from Religion(s), and Other Threats’, Religions, 12(10), p. 869. Available at: https://doi.org/10.3390/rel12100869.
Tranfaglia, K. (2022) ‘Capitalism: The Synthesis of Economic Growth and Climate Change , .’, Undergraduate Academic Journal, 4, pp. 63–67. Available at: https://api.mdsoar.org/server/api/core/bitstreams/bda87544-a63d-473c-bffb-9d26d1a1da7c/content#page=67 (Accessed: 8 January 2024).
UN (2019) Traditional knowledge – an answer to the most pressing global problems?, United Nations: Department of Economic and Social Affairs. Available at: https://www.un.org/development/desa/en/news/social/permanent-forum-on-indigenous-issues-2019.html#:~:text=%E2%80%9CCenturies%20of%20history%20of%20discrimination%2C%20exploitation%2C%20dispossession%20and,under%20threat%20and%20is%20being%20misused%20and%20misappropriated. (Accessed: 8 January 2024).
White, L. (1967) ‘The historical roots of our ecologic crisis’, Science, 155(3767). Available at: https://doi.org/10.1126/science.155.3767.1203.
World Economic Forum (2019) Fewer children than ever know the names for plants and animals, World Economic Forum: Forests. Available at: https://www.weforum.org/agenda/2019/09/children-are-forgetting-the-names-for-plants-and-animals/ (Accessed: 23 December 2023).