Non-violence (Ahimsa)
The term “non-violence” itself entered the English language as a translation of the Sanskrit
“ahimsa” which Gandhi drew from the ancient texts of Hinduism to describe the pivotal
principle of his philosophy.1 In particular area of our work we have been greatly inspired by
Mahatma Gandhi. Non-violence, as championed by Mahatma Gandhi, plays a profound role
in the realm of eco-justice by fostering a harmonious relationship between humans and
nature. This philosophy advocates for the respectful and compassionate treatment of the
environment, promoting sustainability and conservation over exploitation and degradation.
By adopting non-violent practices, societies can address ecological issues through peaceful
resistance, community-led conservation efforts, and ethical stewardship of natural resources.
Ahimsa is not the crude thing it has been made to appear. Not to hurt any living thing is no
doubt a part of ahimsa.2 His concept of Ahimsa encompassed all living being which include
trees, plants and insects.3
Satyagraha (Holding on Truth)
The term Satyagraha was coined by Mahatma Gandhi in South Africa. Its root meaning is
holding on to truth, hence truth-force, also calling it as Love-force or Soul-force. In the
application of Satyagraha, he discovered in the earliest stages that pursuit of truth did not
admit of violence being inflicted on one's opponent but that he must be withdraw from error
by patience and sympathy. For what appears to be truth to the one may appear to be error to
the other, so the doctrine came to mean vindication of truth not by infliction of suffering on
the opponent but on oneself.4 Gandhiji always laid emphasis on sustainable development
which has been reiterated at this summit. It is an undisputed fact that human wants are
insatiable and that is why men are resorting to reckless exploitation of natural resources. If
we respect nature, follow the path of sustainable development and become non-violent and
truthful in our approach, then there lies the solution.5
1
William Robert Miller, Nonviolence: A Christian Interpretation (New York: Association, 1964), 24.
2
Mahatma K. Gandhi, Non-Violent Resistance: Satyagraha (ISBN, 2014), 60.
3
Jayanta Kumar Das, “Gandhi and Environment,” Odisha Review, Sept-Oct-2021: 9-10, accessed on 28
July 2024. https://www.google.com/url?sa=t&source=web&rct=j&opi=89978449&url=https://
magazines.odisha.gov.in/
Orissareview/2021/SeptOct/engpdf/911.pdf&ved=2ahUKEwjW3sKhi9iHAxXWSGwGHZMMGcQFnoECC8Q
AQ&usg=AOvVaw0nqRjO4GIj8zZ3lOOywFXw.pdf.
4
Mahatma K. Gandhi, “Non-Violent Resistance: Satyagraha,” 26.
5
Das, “Gandhi and Environment,” 10.
Decentralization and empowerment
Mahatma Gandhi’s vision of decentralization is based on ethical and comprehensive
principles, it provides a powerful framework for achieving ecological justice. By empowering
villages as self-sufficient and self-governing units, Gandhi’s approach is to promotes local
decision-making, community engagement, and environmental stewardship. Through
Panchayat Raj system, Gandhi’s decentralization model takes democracy to the grassroots
level, enabling rural communities to manage natural resources sustainably and protect against
exploitation. And also, this pragmatic humanistic economy prioritizes human value and
dignity, recognizing the interconnectedness of social, economic, and environmental well-
being. By decentralizing power and promoting empowerment to local self-sufficiency,
Gandhi’s philosophy lays the groundwork for a more than just and sustainable relationship
between humans and the environment, but also ultimately fostering eco-justice and a
healthier planet. Gandhiji’s Philosophy is nothing if not religious and moral.6
Sustainable development
Gandhiji's vision of economic development is predicated on the principles which are
ecologically sustainable. Gandhiji’s entire philosophy is predicated on the principle of “living
consonant with nature’. His economy focuses on recycling and the reuse of finite resources of
nature. Gandhiji was the primary philosopher who advocate sustainable development within
the world. The Gandhian idea of sustainable development implies the establishment of equity
between rich and poor and between generations for the protection of the environment and
natural resources.7
Address Ecological Concerns
Gandhi anticipated and articulated the concerns for the environment. The compulsion for war
arises not just due to urge for territories or power, but also by the pattern of development
based on disregard for nature and life forms. In his famous book, Hind Swaraj, he dismissed
the western civilization as exploitative of nature as well as of human beings, based on an
over-use of earth's resources, over-production and over-consumption. Such a civilization
resting on the selfish nature of the individual promotes amoral economics and amoral politics.
6
Reyaj Ahmad Khanday, “Gandhi and his Concept of Democratic Decentralization,” Vol 7, issue 19,
(2020): 11758.
7
Sarika Verma, eds, "Mahatma Gandhi's View on Environment and Sustainable Development". ISSN:
2395-5635 Volume XXXI, No. 2 (A): July-December: 2023
A peaceful world will arise when man learns to live in harmony with nature and when all
men and women identify themselves with all other living beings.8
Non-Possession and Simplicity
Non- Possession, or aparigraha in Sanskrit, is advocates for a lifestyle change where one
minimizes their worldly possessions to essentials. Gandhi concept stretches into the depths of
thought and action. This philosophy rooted in the belief that excessive attachment to
possessions can lead to envy, competition, and unrest. 9 If each retained possession only what
he needed, no one would be in want and all would live in contentment. Habits of acquiring
what is not needed becomes a burden on the mind and also in the environment. 10 Gandhi
discovered a deeper satisfaction and calm in simplicity, which he believed was achievable for
anyone prepared to accept non-possession. Living with fewer possessions can lead to a
simpler life, one that is less demands and distributions of material pursuits. His life was a
testament to this belief as he lived simply, owning very few personal belongings. Gandhi
lifestyle was a message: that by reducing our wants, we can share more with others.11
What is Ecofeminism?
Ecofeminism is an interdisciplinary movement which represents the synthesis of the radical
movement in ecology and feminism. It is a movement that calls for a new way of thinking
about nature, politics, and spirituality. The Oxford Dictionary has defined the word
Ecofeminism, “a philosophical and political theory and movement which combines
ecological concerns with feminist ones, regarding both as resulting from male domination of
society.”12 The name ecofeminism was coined by French feminist Françoise D Eaubonne in
1974. Ecofeminism, also called ecological feminism, has been defined as a branch of
feminism that examines the connections between women and nature.13
8
https://www.google.com/url?sa=t&source=web&rct=j&opi=89978449&url=https://egyankosh.ac.in/
bitstream/123456789/24692/1/
Unit13.pdf&ved=2ahUKEwjBr9a6sdSHAxV5e2wGHdlVClsQFnoECBoQAQ&usg=AOvVaw3100HGXTZIrq
hnOH7AOnNm
9
“Non-possessiveness: Gandhi’s Route to Contentment and Universal Love,” https://bahub.in/gandhi-
contemporary-world/gandhis-route-contentment-universal-love/. (1 August 2014).
10
Varsha Das, "Minimalist Living: Non- Possession the Gandhian Thought," Yojana June 2023, 47,
accessed on 31 July 2024, https://afeias.com/wp-content/uploads/2023/06/Yojana-NON-POSSESSION-THE-
GANDHIAN-THOUGHT-17-06-2023.pdf.
11
“Non-possessiveness”, (1 August 2024).
12
Ranjeeta Mukherjee, Eco-feminism: Role of Women in Environmental Governance and
Management,” Galgotias Journal of Legal Studies (GJLS) ISSN. 2321-1997, Vol. 1, No. 2, Page No. 1-2.
13
Upma Chaturvedi
The origin of Ecofeminism
Ecofeminism began in the West in the late 1970s and early 1980s, combining peace, feminist,
and ecology movements. The term was coined by Francoise d’ Eaubonne in 1974 and
developed by Ynestra King in about 1976 and became a movement in 1980.The first
ecofeminism conference in 1980 explored connections between feminism, militarism, health,
and ecology. They met to discuss the ways in which feminism and environmentalism might
be combined to promote respect for women and the natural world and were motivated by the
notion that a long historical precedent of associating women with nature had led to the
oppression of both. They noted that women and nature were often depicted as chaotic,
irrational, and in need of control. Ecofeminists contend that this arrangement results in a
hierarchical structure that grants power to men and allows for the exploitation of women and
nature, particularly insofar as the two are associated with one another. Thus, early
ecofeminists determined that solving the predicament of either constituency would require
undoing the social status of both. Movements all over the world that are dedicated to the
continuation of life on earth, like the Chipko movement in India, Anti-Militarist movement in
Europe and the US, movement against dumping of hazardous wastes in the US, and Green
Belt movement in Kenya, are all labeled as “ecofeminist” movements.14
Contributions of Prominent Figures particularly in India
Vandana Shiva
Vandana Shiva in Her Work “Let Us Survive,” has critiques the concept of development,
which was originally intended to alleviate poverty and reduce socio-economic inequalities.
However, she has argued that instead of achieving these goals, development has often led into
social and economic disparities, benefiting the powerful while marginalizing the weak.During
the U.N. Decade for Women, it was assumed that women’s economic conditions would
improve with the expansion of development.15 Instead, development often intensified
women’s marginalization, as they bore the costs of development but were excluded from its
benefits.This exclusion contributed to ecological degradation and the loss of control over
natural resources. Historical evidence shows that colonial rule disproportionately impacted
14
Manisha rao
15
Rosemary Radford Ruether, ed., Women Healing Earth: Third World on Ecology, Feminism, and
Religion, Ecology and Justice Series (New York; Maryknoll: Orbis Books, 1996), 65.
women, with policies that limited their access to land, technology, and employment. 16 As a
result, women often suffered lack of basic necessities compared to men.
Aruna Gnanadason’s
Aruna Gnanadason’s in her Work, “Toward a Feminist Eco-Theology for India,” powerfully
captures the intersection of gender, environment, and spirituality through the lived
experiences of Indian women. In her writings, she highlights the struggles of women,
particularly those from marginalized communities, in their daily fight for survival and
sustenance.17 Gnanadason uses the imagery of Daya Pawar’s song to illustrate the harsh
realities faced by women who, despite contributing to large-scale projects like dams, often
suffer from the scarcity of essential resources such as water and flour. This extreme contrast
between the prosperity enjoyed by others and the daily hardships endured by women
underlines the ecological and social injustices prevalent in India. Women also showed
participating in environmental movements like Chipko Andolan or challenging harmful
technologies, women are portrayed as deeply engaged in preserving life. This is reflected in
their participation in diverse struggles for peace, justice, and ecological integrity. 18 Her
writing advocates for a holistic approach that integrates gender justice with environmental
stewardship, rooted in both lived experience and spiritual beliefs.
Eco-feminism Movement
Chipko Movement
The Chipko movement, which started in the 1970s in the Garhwal Himalayas of India, was a
significant environmental and social initiative led mostly by women. “Chipko” means “to
embrace,” reflecting how activists hugged trees to stop them from being cut down. The
movement aimed to save forests, crucial for ecological balance and local livelihoods. Its
inspiration came from a historic event where over 300 Bishnoi villagers, led by Amrita Devi,
sacrificed their lives to protect their sacred khejri trees by hugging them. Mira Behn, a
disciple of Mahatma Gandhi, moved to the Himalayan region in the late 1940s, working on
sustainable agriculture and forest conservation. Gandhi praised her dedication to protecting
cows, forests, and water resources, values that deeply influenced the Chipko movement.19
16
Ruether, ed., Women Healing Earth: Third World on Ecology…, 66.
17
Ruether, ed., Women Healing Earth: Third World on Ecology…, 74-75.
18
Ruether, ed., Women Healing Earth: Third World on Ecology…, 75.
19
Vandana Shiva, Staying Alive: Women, Ecology and Development (New Delhi: Indraprastha Press,
1988), 64-65.
Women and water in India: Eco-feminism movement
In India the scarcity of water issue face almost every state especially the mainland India.
Rivers and ground waters are drying up because of human careless action such as mined,
deforested or over-cultivated to generate revenue and profit. In India the numbers of villagers
were face water famine during 1980s as well as in present days. Women are the water
providers and disappearing water sources have meant new burdens for the women. 20 Women
played a vital role to save the water bodies from being destroy like, the Deomali Mahila
society of indigenous women in Koraput, Orissa, and the Narmada Bachao Andolan to
protect the river Narmada from the mega-dam projects are two such protest movements. 21
Sacred Groves and Traditional Practices in India: Eco-feminism movement
Indian civilization worshipped the forest, Goddess Aranyani. Forest has been always in
central and primary source of life for indigenous and the tribals. Another way that the forest
is symbolic of the Mother Earth as Vana Durga or the Tree Goddess.22
Core Principles of Eco-Feminism
For many years, women worldwide have worked to transform social structures and combat
environmental abuse. This movement highlights the connection between these issues and
aims to promote a more just and sustainable world.23Some of the core principles of eco-
feminism include:
Connection between Women and Nature
The connection between women and nature is complex, with both historical and conceptual
dimensions. Historically, ecofeminist theories often link the domination of women and nature
to patriarchal structures. Ariel Salleh defines ecofeminism as environmental crisis as a
consequence of patriarchal culture. Some argue that these dominations stem from male-
biased conceptual frameworks, while others see them as rooted in sex-gender differences,
particularly how women’s bodily experiences shape their relationship with nature.
20
Shiva, Staying Alive: Women, Ecology and Development..., 171.
21
Gnanadason, Listen to the women! Listen to the Earth!..., 8.
22
Shiva, Staying Alive: Women, Ecology and Development…, 56.
23
Carol J. Adams, ed., Eco-Feminism and the Sacred (Laxington Avenue, New York: The Continuum
Publishing Company, 1993), 1.
Ecofeminism aims to challenge these oppressive frameworks and Develop gender-sensitive
approaches to environmental issues.24
Critique of Patriarchy and Its Role in Violence against Women
Patriarchy, both in its old and new forms, has long oppressed women and denied them equal
rights. Recently, this problem has gotten worse, as seen in shocking cases like the Delhi
gang-rape and the Chandigarh suicide. The number of rape cases in India has skyrocketed
from 10,068 in 1990 to 24,206 in 2011, with Delhi particularly affected.
The sharp increase in rape cases since the 1990s, alongside economic changes, suggests that
rising economic inequalities might be linked to this violence. While patriarchy has always
been a problem, the blend of traditional and capitalist patriarchy has made things worse. Just
as climate change worsens natural disasters, economic policies have intensified violence
against women by reinforcing outdated patriarchal norms. To make real progress, we need to
address both the traditional and economic roots of patriarchy.25
Implication
Eco-feminism within Eco Justice calls for a reexamination of religious texts to emphasize
care for creation and the inherent value of all life, challenging patriarchal interpretations that
have historically justified exploitation, which underscores the need to reinterpret religious
narratives to highlight ecological and gender justice principles. 26 Reinforcing the doctrine of
stewardship, eco-feminism highlights humanity’s responsibility to protect and nurture the
environment as a duty.27 This inclusive idea integrates women’s voices and experiences into
theological discourse, fostering a holistic understanding of God, creation, and human
relationships.
Additionally, eco-feminism advocates for ethical living, encouraging faith-based
commitments to environmental and social activism, aligning with principles of ecological
sustainability and gender justice promoting sustainable practices that respect both ecological
24
Ranjeeta Mukherjee, “Eco-feminism: Role of Women in Environmental Governance and
Management,” Galgotias Journal of Legal Studies 1, no. 2 (2013): 3-4.
25
Maria Mies and Vandana Shiva, Eco-Feminism: Critique Influence Change with a Foreword by Ariel
Salleh (London and New York: Zed Books, 2014), xiv.
26
Ruether, ed., Women Healing Earth: Third World Women on Ecology…, 12.
27
Vandana Shiva, Staying Alive: Women, Ecology and Development…, 93.
and gender balance.28 Overall, eco-feminism seeks to harmonize relationships between
humanity, gender equality, and the natural world, grounded in spiritual and ethical principles.
28
G. Gaard, Ecofeminism: Women, Animals, Nature (Philadelphia: Temple University Press, 1993),
290-291.
