What we can learn from women in grassroots environmental justice movements

Notes from “Women in Graassroots environmental justice movements”, CSW66 parallel event, organized by Pangea Foundation and WEGO-ITN, March 22nd, 2022.

Women from marginalized territories are often overlooked when speaking of women’s leadership, but they are often at the frontline of environmental justice movements. To share their powerful stories, Pangea Foundation and the EU funded Innovative Training Network WEGO – Well-being Ecology Gender and cOmmunity on feminist political ecology have organised an online parallel event in the context of the 66th Session of the United Nation Commission on the Status of Women. 

The webinar was introduced by Simona Lanzoni, Pangea Foundation’s vice-president, followed by a roundtable discussion moderated by Wendy Harcourt, Professor of Gender, Diversity and Sustainable Development at the International Institute of Social Studies (ISS), The Hague, Netherlands, both members of the WEGO network. Speakers were from different backgrounds: researchers, activists, and farmers and they shared their story of activism or research with women grassroots movements for environmental and social justice. Ana Agostino, WEGO’s ombudsperson, from Uruguay, who has been ombudsperson of the city of Montevideo for five years, shared a story about Vecinas (female neighbours), a grassroot group of women of the city of Montevideo, concerned about what was happening not only to them personally, but to the community at large. Khayaat Fakier, Prince Claus Chair on Equity and Development 2021-3 at ISS, from South Africa, spoke about the Rural Women Assembly, a self-organizing movement of women farmers, spread across thirteen countries in Sub-Saharan Africa. Miriam Corongiu, a farmer from the so-called Land of Fires, Campania, Italy, shared her experience as a farmer and activist in an environmentally degraded territory within the networks Citizenship and Community, Stop Biocide and the ecofeminist group Georgica. Seema Kulkarni, from India, national facilitation team member of MAKAAM – Forum for Rights of Women Farmers, spoke about women coming from farmer suicide households. Agustina Solera, Post Doc Prince Claus Chair on Equity and Development at ISS, from Argentina, shared her experience with the Mapuche Community in Patagonia, Argentina. Siti Maimuna, WEGO PhD student at the University of Passau, from Indonesia, told her experience with the local anti-mining movement, the women’s organization TKPT, working with women in communities affected by mining, the indigenous people’s organization OAT, led by indigenous women in the island of Mollo and other NGOs in Kalimantan Island, campaigning for water justice. 

Siti Maimuna’s story is a story of resistance, a story of women resisting extractivism. When mining companies arrived in Indonesia, women opposed the destruction of nature by occupying the territory with their own bodies. According to Siti Maimuna the human body is part of nature, therefore “opposing the destruction of nature is the same as refusing the destruction of the human body” and “the human body and the body of nature cannot be separated”. In Indonesian, “we call the human body Tubuh, and the nature or the territory where the body belongs is Tanah Air, Tanah means soil, and Air implies water. We call[ed] this the resistance to defend Tubuh-Tanah Air. Defending the bodies”. Women led the resistance against mining, activists organized demonstrations and created songs that were sung in every forest as a form of protest and resistance. Some of them decided to bury their feet in cement in protest mining companies and this act became a symbol of resistance. Eventually some companies left the area and since then, every two or three years, women organize a festival to celebrate the resistance and its success.

Women at the Ningkam Haumeni Festival, Indonesia

Agustina Solera’s experience refers to the time of her PhD research, in the Andean area of Patagonia, Argentina, with the Mapuche community and their schools in rural areas. She wanted to learn from the Mapuche’s ‘way of being in relation’, a way of being sustained on care and respect for the weave of life and its regeneration. When Agustina Solera got the opportunity to meet the population she learnt the fear, the stigma and the shame associated with being Mapuche. She recounted that “schools in Argentina played a main role in “civilizing” the surviving indigenous populations, erasing, denying or, in the best case, devaluing ancestral ways of being in relation (between humans and other-than-humans)”.  Now, instead, “rural schools have become places of belongings in which struggles for resistance and re-existence germinate; have become fertile spaces where people from different cultures encounter each other.” Here, we see that the struggle for the reconstitution of language, knowledge, history and culture silenced in the past are not separable from other struggles of environmental and social justice.

Rural Schools, Andean Patagonia, Argentina

Seema Kulkarni’s experience with MAKAAM and women farmers from suicide affected households in the state of Maharashtra, India is a story of agrarian distress, caused by the commercialisation of agriculture. The lobbying from the pesticide and the chemical industries led to an increase in the cost of cultivation and to a transition from a decentralized model to a corporate model of food production. All these factors contributed to an increase in farmers’ suicides, in particular in those states that were rapidly industrialising, and agriculture was increasingly seen in the commercial space.

The women of farmer suicide households are never visible. The state and its programs have not recognised them as workers and farmers in their own right. “Makaam story starts from there, politicizing this issue, centralizing the question of women farmers as farmers and not just as widows of these farmers,” said Seema Kulkarni. These women were dispossed of their rights, the majority of them never had access to the land that belonged to their family, and they were suffering also the stigma associated with their husbands’ suicide. 

The movement’s action that took place in the capital of the Maharashtra state got a lot of attention from policy makers. These women started to be seen as a political category that demanded attention and a different kind of policies. But there was more. Women were saying that during the Covid-19 pandemic the commercialisation of agriculture left them without food, and they wanted real change. They said no to chemical fertilizers and no to chemical pesticides because they didn’t want to be controlled by corporations, they wanted their knowledge and their understanding of their farms to be at the forefront. 

Miriam Corongiu’s story is of resistance and care from the so-called Land of Fires, Italy, a land where two million people live, characterized by toxic fires of illegally discharged waste, big polluting mega infrastructures (such as incinerators and gas power plants), and a phenomenon called ecomafia, organized crime connected to corrupt politicians and irresponsible managers. “It’s right here that agroecology is more necessary” stated Miriam Corongiu, “especially agroecology made by women, because of its attention to the regeneration of the relationship between nature and human beings, not only to the organic techniques to cultivate the land.” She is a member of several grassroots movements in Terra dei Fuochi, such as Stop Biocide and Citizenship and Community network, and part of an ecofeminist group of women, Georgica, all of them cultivating gardens, trying to fight for food sovereignty and agroecology.

Miriam Corongiu, Land of Fires, Campania, Italy

Khayaat Fakier shared the story of the Rural Women Assembly of South Africa, a country deeply affected by the consequences of climate change that make farming and the provision of healthy food and nutrition to children and communities extremely difficult. A group of women coming from a very arid land not far from Cape Town tried to engage with the local and national government in order to obtain access to land for the production of food, but they were quite unsuccessful. Then, thanks to the interaction with a group of fisherwomen through the Rural Women Assembly, they started aquaponics production of vegetables, a mode of production where plants are planted in water. The water is populated by fishes, which feed from the nutrients and the oxygen that the plants emit into the water and, at the same time, the fishes fertilize the water. Both groups of women benefited from the initiative. This is an example of how the idea and notion of agroecology isn’t separate from food production for the communities and “demonstrates a way in which women working in nature can build collaboration in order to not just improve their own conditions and the conditions of the community but to collectivize the struggle for access to production” said Khaayat Fakier. 

Ana Agostino’s story takes place in Montevideo, Uruguay, where the Vecinas, a group of local women, gave the impetus to an urban regeneration project in the city center. Women from the neighborhood brought to the attention of the ombudsperson of the city of Montevideo the problem of abandoned houses in the city center. This led to the creation of a program called Fincas Abandonadas, a project with the purpose of recovering abandoned deteriorated houses located in the central area of the city and restoring their social function. The municipality organized consultations with the local citizens and found three uses for these abandoned houses. First, dispersed housing cooperatives: houses owned collectively that in spite of being all in the same plot, were dispersed within the neighborhood; second, a Trans House, in response to the LGBTIQA+ community’s need to have a collective space for people who had someone in the process of gender change in their families. Third, a Half-way home, a secure home for people facing difficult situations, such as domestic violence, homelessness, having come out of different types of institutionalizations, etc. 

The story of the Vecinas of Montevideo and their complaints about abandoned houses “is a clear example of this continuum between the day-to-day life of women who inhabit their space with a sense of community, and how they help in the definition and implementation of policies that contribute towards a better life for their communities and for the environment,” said Ana Agostino. Moreover, this case demonstrates that care for the environment where women live in, is not limited to the rural space, but it also includes the urban. 

In conclusion, the speakers highlighted what emerged from the discussion and the stories shared during the webinar. Miriam Corongiu stressed the importance of care: care for the land, the community, loved ones and family; Khayaat Fakier the need of enhancing transnational solidarity, making connections within and across movements, between the rural and the urban spaces; Siti Maimuna stated that we have to learn how to reconnect with each other and nature, underlining that “knowledge restitution is very important and we have to start thinking about how the resistance and the struggle is experienced in our bodies.” Seema Kulkarni pointed out that “all of these stories are powerful stories saying that women are organizing, women are collectivizing, and they are looking at alternative ways of living, creating this world”. Ana Agostino concluded by saying that these stories were stories of women’s resistance, but “the resistance we are talking about is a creative resistance reconstituting a way of being in relation with others and to nature”.  

Letter in support of farmers’ protests in India

WEGO-ITN partners and researchers – together with dozens of international academics – share their support for farmers’ protests in India, in a letter published today by The Independent. The protests have been taking place since mid-2020 and the response of the Indian government has raised concerns among international development academics. Read the full letter and it signatories here:

 

Letter in support of farmers’ protests in India 

As international development academics, we are deeply concerned about the Indian government’s treatment of the farmers’ protests in India. For over two months, millions of farmers have been protesting peacefully against three new market-friendly farm bills. These were passed by prime minister Narendra Modi’s National Democratic Alliance government without full discussions in parliament.

These laws pave the way for billionaire-owned corporate control over India’s agri-food system and will have serious impacts on the price and procurement of farm produce. Farming incomes have already been declining steadily due to India’s longstanding agrarian crisis. The new laws will have a devastating impact on farming livelihoods, especially for small and marginal farmers, who face being pushed into poverty. The reforms also weaken the rights of agricultural workers, especially female informal workers.

The new laws include dismantling the public distribution system (PDS), which will compromise food and livelihood security and constitute an attack on India’s constitutional right to food.

Since 26 January, when thousands of farmers marched into New Delhi, the government has cracked down on farmers, their supporters and journalists covering the protests. This adds to the poor human rights record of Modi’s government prior to and during the pandemic, including arresting students, activists and journalists for exercising their constitutional right to peaceful protest.

India’s mainstream media has vilified Sikh protesting farmers as terrorists and the government has launched  a vicious campaign branding protesters and their supporters as “anti-national”. The internet has been blocked around Delhi, and roads are barricaded. We urge the Indian government to restrain from authoritarianism and respect citizens’ freedom of expression and right to protest. We also call on the Indian government to repeal the new farm laws and enter into dialogue with the protesting farmers.

Professor Lyla Mehta, Institute of Development Studies, UK

Professor Vinita Damodaran, University of Sussex, UK

Dr Shilpi Srivastava, Institute of Development Studies, UK

For a full list of signatories, click here

Feminise politics now! Report from the Rosa Luxemburg Stiftung

This free-to-download report entitled ‘Feminise Politics Now’ looks at how we can make organisations more democratic and more inclusive in practice.

In particular it looks at the experiences of activists in six cities from a municipalist perspective and proposes a toolkit of measures to overcome the obstacles they encountered.

The report is written by Laura Roth, Irene Zugasti Hervas and Alejandra de Diego Backer. It is published by the Rosa Luxemburg Stiftung.

CERN Inaugural international community economies conference

With the Handbook of Diverse Economies edited by J.K. Gibson-Graham and Kelly Dombroski coming out in 2020 it seems high time to organize the Inaugural International Community Economies Conference. This conference will offer the opportunity for members of the Community Economies Research Network (CERN) to share their work, discuss common themes of interest and advance a post-capitalist politics.

The conference is organised by the Community Economies Institute with the School of Spatial Planning & Development and the School of Political Science at Aristotle University of Thessaloniki. It will take place from

5-7 November 2020 in Thessaloniki, Greece.

The CERN currently has 225 members spread across 27 countries. It is hoped that by locating the conference in Thessaloniki—an historic site of international cultural interchange—many people from across the world will be able to attend. Registration costs will be kept low and there will be a limited number of travel bursaries for those who cannot access institutional conference funds.

The conference will begin on Thursday night with an opening address followed by an interactive poster session and participatory mapping of the CERN story. Friday and Saturday are set aside for paper presentations, panels and workshops organized by CERN members. There will also be sessions open to the public in which connections between community economies research and current concerns are discussed with scholars and activists from Greece and the region. The conference will be followed by an optional day of field visits and walks in Thessaloniki and the surrounding region led by activist researchers. During the conference the Greek translation of Take Back the Economy: An Ethical Guide for Transforming Our Communities (with additional Greek examples) will be launched.

An international organizing committee led by Katherine Gibson, Giorgos Gritzas and Karolos Kavoulakos is being formed. The Community Economies Institute and the University of Thessaloniki will provide organizational support for the conference.

More information about deadlines for submitting papers, panels and workshop proposals will be forthcoming. And keep an eye on the community economies web site for more information: www.communityeconomies.org

Hope to see you there!

Undisciplined Environments goes live

Undisciplined Environments – a platform for political ecology research and activism – has launched today, 1 October 2019

This novel effort is a collaboration between the ENTITLE Collective and the WEGO project, as well as other transnational networks – like the Political Ecology Network (POLLEN).

Undisciplined Environments (UE) aims to become an influential crossroads for activists, researchers, journalists and anyone interested in the mutual imbrications of power, society, culture and ecology. Our commitment is to establish UE as a compelling virtual space to share ideas, stories, concepts, methods and strategies for the elaboration of the knowledges and practices needed to build more emancipatory socionatural worlds.

WEGO members Panagiota KotsilaIlenia Iengo, Irene Leonardelli, Wendy Harcourt and Stefania Barca are on the editorial collective.

 

How Do We Know The World Series: Knowing The World? Navigating Asymmetries of Power through a Politics and Praxis of Care

“How do we know the world?” It is a difficult and multi-layered question. Yet it enticed us, two colleagues, women from the global north and south respectively, to collaborate and reflect upon our journeys as researchers, activists and now as fellow PhD students. Reflection upon our experiences, Enid as a researcher in India and Mai as an activist in Indonesia, brought together very particular understandings of the intimate power relations between the participant and researcher – how power manifests, how it is inscribed upon our bodies, and how people resist or attempt to counteract power in different ways.

This reflection, on what Haraway (1988) calls ‘situated, embodied knowledge,’ has led us to an engagement with the politics of care discussed by Joan Tronto (2015), not only as alternative feminist economic theory, but as a praxis towards re-orientating our methods of ‘knowing the world.’

This collaboration encouraged us to look critically at the nature of the power inherent in the participant-researcher dynamic, addressing its intersectional and culturally contingent dimensions. Furthermore, it has challenged us to look again at the potential limits of reflexivity in this process. Can reflexivity as a methodology achieve a reconfiguration of power within the researcher-participant dynamic, or does it risk becoming an indulgent process of critically examining the self?

The post-colonial realities of the places in which we both work are experienced differently because of the identity markers inscribed upon our bodies, thereby affecting the experiences of the people with whom we work. Not only therefore is the power inherent in the participant-researcher dynamic culturally contingent upon the place where we work, but also upon the intersectional positionalities of our own bodies. It cannot be disentangled from these messy realities, indeed to do so would be to ignore the very presence of what we are searching for – resistance. As Foucault (1978:95) famously stated “where there is power, there is resistance” and yet he reminds us that the inscription of power upon our bodies through our socialisation, governmentality and imperialism is impossible to detach ourselves from.

Whilst living and working in India, Enid experienced the the epistemic asymmetries inherent in research predominantly in the field. The socio-political context combined with the identity markers inscribed upon Enid’s body (gender, ethnicity, class), to create inescapable tensions and inequalities. In regards to representation in the knowledge production process, these tensions were made particularly evident when investigating potential field sites and communities for her masters research in Pune. During this process, the power asymmetries felt so stark, almost unsurmountable, that it led to a complete reorientation of the analytical lens – from looking at the everyday life of citizens to the everyday life of NGO workers specifically. This didn’t necessarily solve the issues but it helped the researcher to adopt a collaborative approach, embedded in applied anthropology methods, whereby she could attempt to mitigate the power asymmetries in the researcher-participant relationship.

Understanding these power asymmetries in the Indonesian context has been shaped by the long-standing experiences of Mai as an environmental activist in a civil society movements. Mai’s positionality as a woman highlighted the power relations inscribed upon her body that determined the ability to enact her agency as a political activist and scholar. This positionality however, also increased sensitivity to often ‘unseen’ forms of resistance by women (Scott, 1986). To understand this resistance through an intersectional lens, Mai used the method of photovoice with two neighboring Indigenous communities affected by nickel mining in Sorowako, South Sulawesi, Indonesia. Photovoice is grounded in feminist theory and praxis in that it uses documentary photography as a visual method to acknowledge and make visible women’s subjective everyday experiences, thus informing action based on lived experience and moreover, it enables a shift of power to the research participants (Ciolan and Manasia, 2017; Hernandez, et al., 2014). This method enabled Mai and her colleagues to understand how the Sorowako and Karonsie Dongie communities had become divided since the giant nickel project began operation, and how people’s everyday activities, such as storytelling, false-compliance and tapping electricity, are indeed a forms of resistance (Gynn & Maimunah, 2018).

This is why we argue for the politics and praxis of care as an approach to knowing the world. Making a distinction between ‘caring for’ and ‘caring with,’ Joan Tronto (2015) calls for a mutual care through an inevitably mutually entangled experience. Critically addressing the systemic value systems that underpin the injustices and inequalities of ‘care work’ in the dominant economic system, Tronto (2015) argues that a politics of care opens us up to both a theoretical re-orientation of ‘value’ but also a political and ethical praxis in academia and beyond. Her notion of ‘care’ as something learned in a particular time and place rather than something inherent to particular people because of their gender or ethnicity, demonstrates the possibilities of cultivating this praxis as both a theoretical framing and in the practical negotiations of research to mitigate the power structures within. These negotiations also enable us to look beyond reflexivity as an indulgence of the self (of the researcher) but rather a process of patient dialogue between actors, where reflection operates beyond the written word and into a collaborative space of deliberation, tension and ultimately co-production of knowledge (Nightingale, 2016).

Orientating our research within a politics and praxis of care and embodied, situated forms of knowledge production, enables us to reflectively and collaboratively engage with the power inscribed within place and upon bodies (Escobar and Harcourt, 2005). We argue that continuously and collaboratively negotiating the inescapable tensions and inequalities that shape the participant-researcher dynamics offers a method of resistance and one pathway towards the decolonisation of thinking (Mignolo, 2007). Critical reflection, collaboration and a re-orientation of notions of ‘value’ in relation to knowledge, therefore lies at the root of challenging these asymmetries of power. The inscribed nature of these power relations however, must not deter us but embolden us to look deeper. By doing so we can search for tactics of resistance and alternative methods of research, such as photovoice , thus destabilising the historic and situated power dynamics that entangle us all.

Enid is a social anthropologist pursuing her PhD in Feminist Political Ecology (FPE) at Passau University, Germany. As part of theWEGO ITN she is one of fifteen scholars working to develop the discipline of FPE and bridge the gap between activism and scholarship. Her current work focuses on the politics of food, care and agrobiodiversity in Chennai, India.

Siti Maimunah is a scholar-activist from Indonesia. Her early career began in the year 2000 with JATAM (Mining Advocacy Network) where she has developed her knowledge about women and mining issues. Currently, she is PhD researcher within WEGO ITN where she works on feminist political ecology of mining on gender and ethnic identities in Kalimantan, Indonesia.

This blog was written as part of the one-day workshop titled ‘How do we know’ the World?’ held in January 2019 and organised by the EADI Working Group on “Post- and Decolonial Perspectives to Development” in Bonn. It was originally published on convivialthinking.org 

WEGO lead panel discussion at European Conference on Politics and Gender

WEGO was out in force at the European Conference on Politics and Gender which ran from 3 – 6 July 2019 in Amsterdam.

Wendy Harcourt, Gulay Caglar, Chizu Sato, Constance Dupuis Marlene Gomez and Nanako Nakamura were involved in several panel discussions at the Conference Below are abstracts from some of those panels.

Care and the Commons in Troubling times: confronting whiteness

Led by Constance Dupuis and Wendy Harcourt

Our paper looks at the everyday practice of feminist political ecology as not only practices rooted in one geographical place and culture but also as collective processes that are forming a global community network. We explore how feminist political ecology (FPE) aims to navigate racist structures, gender and class inequalities that determine struggles over rights and resources. Inspired by Donna Haraway’s staying with the trouble, our paper looks at how we confront whiteness in feminist political ecology. We address the ways in which white privilege and colonialism continue to be reproduced and how FPE can engage in critical conversations without centring the white experience.

Analyzing the Politics of the Everyday: A Feminist Political Ecology Perspective

There is ample evidence that neoliberal restructuring has led to precarious living conditions as well as to environmental degradation, both of which negatively affect community well-being worldwide. In response, many alternative initiatives have mushroomed at community level that aim to counter neoliberal policies through changing everyday practices of care and natural resource management. Feminist Political Ecology (FPE) is an approach that analyses these practices by taking into account power relations within different systems of oppression at different scales. With an emphasis on the importance of embodiment, place and scale, FPE aims to unveil the processes through which different actors interact, and the strategies and political mechanisms that community initiatives use to challenge the existing power relations based on exploitation, domination, and conflict. This panel seeks to introduce the theoretical tenets of FPE and to show how FPE contributes to feminist political science. Papers will be analyzing different social movements and initiatives around issues of social and environmental justice, natural resource management and care.

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WEGO workshop at the Environmental Justice Conference

Siti Maimunah and Alice Owen organised a workshop on 4 July 2019 to introduce the theoretical and methodological practices of Feminist Political Ecology to Environmental Justice research. This workshop was organised as part of the Environmental Justice Conference 2019: Transformative Connections.

Transformative Connections: Environmental Justice Conference

As well as pursuing transformations towards sustainability and environmental justice, FPE researchers are also pursing transformations of the ethics, methods, epistemologies and practices of research.

In this workshop participants were invited to join members and associates of the WEGO network to explore the key insights and perspectives that have come from the practices of doing FPE research. FPE researchers were invited to prepare short responses to questions which formed the basis of a facilitated discussion exploring key themes such as scholar-activism, ethics, scales and methods in relation to their work with struggles for environmental justice.

Connecting people photo from FPE to EJ workshop in UK by Siti Maimuna and Alice Owen

The discussion then broke off into a ‘world cafe’ where all participants  joined conversations exploring key themes and shared their own research experiences. The workshop was recorded with the intention that it can become a learning resource.

Conference Outputs

Connections photo from FPE to EJ workshop in UK by Siti Maimuna and Alice Owen

We have been working hard to update our Global Environmental Justice group website with some conference outputs, so please take a look.
You can view and download the graphic records at this UEA Global
Environmental Justice flickr page.
You can view the conference videos at the Environmental Justice
Conference 2019 playlist on YouTube. We are still in the process of
editing some of the sessions, they will be added to this list as they
are completed.
Some people had asked if the conference presentations would be available on the website. We have considered this and decided it won’t be possible. We would encourage delegates to contact specific presenters directly and request that presentations be shared that way. You can find contact email addresses for all presenters in the Abstract Book.

Background paper and follow up papers

The conference background paper remains on the conference website and please let us know if you have any particular feedback that you didn’t have a chance to share.
At the moment we have not planned any special issue publications but do feel free to pursue any ideas yourselves and let us know if we can
assist.

WEGO exhibition on Feminism, Politics and Coal Extraction

Extracting Us

Looking Differently: Feminism, Politics and Coal Extraction

11 -21 July at ONCA gallery Brighton

WEGO members Siti Maimunah, Rebecca Elmhirst, Dian Ekowati, Alice Owen, Elona Hoover and ONCA Gallery manager Lydia Heath are organizing and co-curating an exhibition which seeks to ‘look differently’ at the politics of coal extraction. Taking an intersectional approach, they will bring together feminism, ecology, climate change and politics. Presenting photographs from Indonesia, the exhibition will include a workshop, reading group, film screening and talk by an Indonesian scholar-activist to create a space for challenging ‘north-south’ narratives and practicing climate justice.

Events
  • Reading Group, 12 July 2019, time: 15.00 to 17.00
    This reading group is an invitation to “think with” the exhibition and screening of the documentary film “Sexy Killers”, which is being co-convened by Indonesian scholar-activist Siti Maimunah in partnership with JATAM (Indonesian mining advocacy group) and colleagues from the University of Brighton and University of Passau in Germany in the WEGO Feminist Political Ecology network. The exhibition seeks to look differently at the politics of coal extraction, exploring these through intersectional feminist political ecology with the aim of fostering thought, action and solidarity across spaces and generations.
    Reading: Ruder, Sarah-Louise, and Sophia Rose Sanniti. “Transcending the Learned Ignorance of Predatory Ontologies: A Research Agenda for an Ecofeminist-Informed Ecological Economics.” Sustainability 11, no. 5 (2019): 1479.
    The reading can be downloaded by free access here: https://www.mdpi.com/2071-1050/11/5/1479
  • Launch event: Friday 12 July, 6 – 8pm FREE – ALL WELCOME
  • Sexy Killers: Film Screening and Talk, Wednesday 17 July, 6:30 -9:00 pm Tickets £6 (£3 conc.) available here
  • Writing postcard workshop with youth, Friday 19 July.

    Postcard Writing Workshop for Young People, Friday 19 July 2:00 – 4:00pm FREE

More information is available on Facebook and ONCA webpage

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All photos by Siti Maimunah

This event is sponsored by:

 

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ONCA is a Brighton based arts charity that bridges social and environmental justice issues. ‘With our public programme, we create inclusive spaces for collaborative learning, artist support and community solidarity.’