Environmental Studies: Ethics, Ideas and Nature: Humans & Nonhumans

In this interview, Dr. Margaret Robinson explores what it means to be an indigenous vegan. She suggests that the reason white animal rights activists might perceive indigenous cultures to be opposed to their movement is due to a misinterpretation of indigenous values. Traditionally, indigenous peoples hunted animals to live, but never glorified their death. For many people today, animals are not a necessary element of their diet, so she encourages people to consider veganism. She also highlights how a disproportionate amount of blame is put on indigenous people who hunt, rather than colonizers who operate large scale meat farms. Hunting rights were one of few ways that indigenous peoples could maintain their treaty rights, so supporting indigenous people and their treaties would result in reduced animal deaths.
This source reinforces many ideas presented in class and adds a unique perspective from an indigenous person who is themselves vegan. This source reflects the themes in Robin Kimmerer’s Skywoman Falling, about indigenous respect for the world and animals. I recommend this source because it gives a new perspective on why hunting rights are so important to indigenous peoples and suggests how animal rights activists can work alongside indigenous activists to secure their treaty rights, and to protest largescale agriculture.
- Annotation by Anonymous, Spring 2023

From a collection of journals about feminist philosophy titled Hypatia, this reading covered the different perspectives of humans versus animals. I chose to summarize a section called “Speaking of Animal Bodies” as it pertains the most to my topic.
As the feminist movement grew to challenge different social hierarchies so did the spread of their beliefs of equal justice for every living thing. During the 19th century, feminists advocated against vivisection, plumage, furs, and meat-eating, becoming an example of modernized 20th-century vegan principles to end animal use in every application of their lives. This is believed by vegan feminists and ecofeminists alike who translate their oppression from society to that of all animal species to be fixed simultaneously. By attributing seemingly anthropocentric views to animals, feminists related recognizable farming issues regarding livestock reproduction, freedom, and consumption to problems women deal with worldwide. These concerns can be resolved through a plant-based diet. Practicing veganism would greatly benefit animals and the environment around livestock farming with easy and ethical lifestyle choices. Making these beneficial connections helps educate the public on their role in the colonization of these ideas as well as how they can help make a change that improves everything's quality of life.
After reading this article I found some similarities between its ideas and those of Berry’s in “The Agrarian Standard”. With the growth of society, farming companies rose in power due to the use of technology and carelessness towards the land. As countries grew and beliefs changed, many stopped caring about their impact on the environment and animals' health after big businesses' takeover. Movements such as veganism and agrarianism focus on redistributing reciprocal ideas to society in an attempt to end the oppression of resources for profit. This reinforces the idea of working together with the needs of humans and the environment as the most valuable resource a community can have to live ethically. - Annotation by Anonymous, Spring 2023

McNulty details the oppressive history of Indigenous agricultural and ranching practices and how they are rebounding in a climate changing world. She cites The Dawes Act of 1857 that sold 90 million acres of native land to non-natives and displaced Native Americans to 160 acres of land per family. 20 million bison were slaughter at the order of the US government in hopes of starving out natives. This robbery of land and demolition of food has led to a modern-day indigenous diet that consists of nutrient deficient commodity food handed out by the federal government. Native agricultural practices allow for food security to be put back in the hands of those who shaped the landscape of America. There has been a surge in these practices in the midst of the climate crisis, but these practices are not new and have a deep spiritual history within the indigenous communities.
This source describes and reinforces the historical racism Native Americans have, and currently face through displacement, inaccessible food, and environmental injustice. The deep-rooted connection with the earth that is intertwined with native cultural is not new but suppressed by Euro-American colonizers. A widespread acknowledgement and return to these practices will provide benefits planet, humanity, and mental health. I highly recommend this article as it details the modern disconnect between Americans and their food as well as present historical oppression of native culture that aligns with reciprocity. - Annotation by Sean Perkins, Spring 2023

This article focuses on Native American religions, and how they create an ethical framework for the treatment of animals. Native Americans believe that all life is connected. This view heavily influences how they interact with nonhumans. Their religion demands respect for all life. However, overhunting has clearly been an issue in the past. This is shown by the need to have a code of ethics when interacting with nature. Establishing that all life should be treated with respect would lead to the kinder treatment of animals. I would recommend this source because it offers a different view of nature than the one that is most commonly expressed. It made me consider whether humans are separate from nature, or a part of it. It is also interesting to hear that even cultures that are typically thought of as being respectful towards nature, have had past problems with abusing it. I think that the reason that we feel the need to have a discussion about environmental ethics, is because we have not treated the environment ethically. I find this idea of ethics addressing a need interesting. This article is similar to “Skywoman Falling” in that it talks about how indigenous religion leads to a kinder treatment of nature. - Annotation by Alex Mustard, Spring 2023

This article is a scholarly journal included in the Revista de Gestão Social e Ambiental, or the Journal of Social and Environmental Management. It was written by Dr. Sunitha Venugopal and Dr. Sri Varshni Muthukrishnan, two professors at Vellore Institute of Technology in Katpadi, India. It discusses the topics of ecofeminism and queer ecology, studying the progression from one to the other in order to analyze the relationship between inclusive ecology and queer theory. The authors assert that “nature is a feminist issue”, defining ecofeminism as “a philosophy [that] extends familiar critiques of social isms of domination (e.g. sexism, racism, classism, heterosexism, ageism, anti-semitism) to nature” (qtd. in Muthukrishnan & Venugopal, 4).
There is also emphasis placed upon the realization that marginalized groups are disproportionately affected by environmental degradation, and therefore initiate a call to action for sustainable practices. They aim to equip people to advocate for both social justice issues and environmental justice issues through the lens of queer ecology, thus instilling a moral obligation to preserve all forms of life, human and nonhuman. This reinforces some of the stances discussed in class from content such as Moore and Nelson’s Moral Ground, discussing ethical issues surrounding environmental preservation. Also present, as aforementioned, are examinations of the impact of environmental deterioration, especially on groups of a lower social class, socio-economic status, particular geographic location, etc.
The conversations that the authors bring to light in this article are crucial for environmental justice and preservation. Different perspectives are becoming more necessary to find beneficial and potentially more successful ways to advocate for nature and life as a whole. Advocating for the environment and social justice through the use of queer ecology brings the best of both worlds. - Annotation by Anonymous, Fall 2024

• Interacting and forming a relationship with natural environments creates a sense of community and safety for queer communities in Los Angeles. “Taking up space” is a source of nourishment, proving to queer folks that they can be welcome in a space where, historically, they have not been welcomed or even allowed. This forms a community through outreach and experiences in nature.
• Throughout Environmental Ethics, we start to break down the systems that our society has historically functioned on. With this, environmental impacts take their toll on different people, places, and animals. Different groups have been impacted, depending on their historical relationship with the powers at play. For this reason, taking back control is crucial for these minority groups to move forward as a society. This article sheds light on queer voices and how their interactions with nature have positively impacted their relationships with themselves and the world around them.
o These perspectives come from voices we have been told not to listen to. Changing this narrative creates safer environments for those who need it the most in our world today. In the recognition that nature is queer and that queer is natural, we can start to break the stigma around the LGBTQ+ community. This source provides a new perspective than what many are used to. These interactions between the natural world and the queer community has been influential in creating safe spaces. From this article, we can start to recognize that the environment around us has a huge influence on the way we relate to ourselves and others. It can open the door into a restorative relationship with self. - Annotation by Ellen Miller Spring 2024

This article explores the tribes of the Peruvian-Amazonian region and their relationship with plants through shamanistic and spiritual practices. Shamanism is a spiritual practice where a person, called a shaman, connects with the spirit world through an altered state of consciousness to heal, gain wisdom, or help others. Through a specific dieting ritual, people in the tribe/region wanting to become shamans attempt to connect with plant spirits. These spirits are believed to teach healing techniques and shamanic songs. When someone from the community desires to become a shaman they will isolate themselves for six months and habitually ingest a particular plant in order to encounter and develop relationships with a plant spirit. In this paper the anthropologists highlight the complex processes and rituals these tribes have in relation to the plant spirits and they argue that we can learn a substantial amount of knowledge and perspective by studying these Amazonian indigenous tribes and we too can learn a lot from plants.
This source expands a lot more on some class discussions we’ve had about indigenous ecological knowledge and spiritual relationships with nature by explaining in depth the shamanic practices in the Amazon. This perspective adds a lot to our understanding of plants and the world around us because it challenges our western views of nature by presenting plants not as just resources, but as beings with wisdom to share. These processes and rituals are very different from our own relationship with plants so it is important that we learn about a different perspective outside of our own. I would recommend this source because it is fascinating and it provides a researched and respectful portrayal of indigenous beliefs and practices, emphasizing the importance of a broader understanding of ecological knowledge that we don’t see a lot in Western society. - Annotation by Foster Scheid, Spring 2025

This episode of Going Wild, Dr. Wynn-Grant talks to special guest Christopher Schell who, just like Dr. Wynn-Grant, is a wildlife ecologist that specializes in carnivores. In this episode Schell discusses his journey to becoming a wildlife ecologist that works with coyotes and how he has overcome boundaries as a black scientist. The anecdote that led to the title of the episode is the story of how a fully wild coyote found its way into a sandwich shop for a quick meal and how Schell had to come and collect him. Both scientists are leaders in the field of wildlife ecology and their focus on carnivores have led them to also be leaders on human and non-human interaction and cohabitation. Just like the coyote finding its way into Quiznos, bigger, more dangerous animals are finding themselves encroaching on human territory. Or rather, humans are encroaching on wildlife territory.
This podcast as a whole, but specifically this episode, are about informing the audience that black ecologists exist, are working and thriving, and their contributions to not just the science world, but the whole world, are being felt. Their work to protect non-humans and humans alike is similar to the work we’ve read in-class because one important idea that they all share is that we must protect animals but when it comes down to it, humans come first. I highly recommend this source for any scholarly uses but also just for personal enjoyment as it is very educational and well produced. - Annotation by Kathryn Sauder, Spring 2023

My personal favorite source, since I love podcasts, is this one. So far, they have only produced about eight episodes, each being about an hour long. There are three gay men as hosts, each being an avid nature lover and outdoorsman. Their goal with the podcast, in line with the goal of their larger organization, is to create a community of LGBT outdoors lovers, where most outdoor spaces are associated with older, white men; think hunters and fishermen, and you probably think of an older white guy. In the episode I’ve cited, they interview a wildlife researcher that works for Yellowstone National Park. - Annotation by Anonymous, Spring 2023

This video is a combination of music and science and is filmed in the Caribbean. It mentions the 1.5 Paris Climate Agreement that aims to reduce pollution and production. The goal is to protect the most vulnerable people, animals, and Earth's environment. If temperatures keep rising and exceed the 1.5°C goal, there will be devastating effects on human life, weather, sea levels, and ecosystems. The video argues for an immediate need for change, stability, protection, and whatever it takes to “stay alive.”

The video provides an eye-opening view of Caribbean communities and how they are affected by climate change. It deals with ethics and the environment when the communities call for action from developed countries that do nothing to help small islands. This relates to humans grappling with the consequences of other people’s actions. Climate change affects every aspect of their ways of living, and there is only so much these small islands and communities can do for themselves, especially when they contribute less than 1% to global warming. They live within their means and want peace and protection. This video is a powerful insight into Caribbean communities and how they deal with the changing climate, instability of tourism, and food scarcity.
- Annotation by Alexis Kibbe, Fall 2024

Aimi Hamraie's talk looks at why some people, especially those in marginalized groups, have issues enjoying nature. They focus on issues like disability, race, and gender, showing how these factors can make it hard to access outdoor spaces. Hamraie says that we need inclusive environmental design, this means that everyone, no matter who they are, should be able to fully enjoy nature. By pointing out how social inequalities can impact physical spaces, they emphasize the importance of addressing these inequalities in how we design the places we live in and around.
This talk helps us understand environmental history better by showing us how your background can impact your access to nature. It says it's not just about who gets what, but also about how discrimination affects where people can go and what they can do outdoors. Plus, Hamraie gives practical tips on making environmental design more inclusive, which matches our class discussions about considering different views in environmental policies. For students and researchers interested in equality and access in the environment, this video offers a helpful viewpoint that is easily understandable. - Annotation by Max Adams Spring 2024

My Octopus Teacher (2020) is a documentary that follows South African filmmaker Craig Foster’s discovery and relationship with an Octopus with whom he develops an emotional connection and learns lessons of adaptability, connection, and emotional vulnerability. This documentary aims to contrast the Western perspective that positions humans at the top of the hierarchy and considers only humans as teachers and masters, ignoring the intellect and characteristics of other species. My Octopus Teacher extraordinarily frames an octopus as a teacher and moral agent while showcasing the possibility of deep human-nonhuman relationships.
I chose my octopus teacher to add to the lib guide not only for being a stunning and entertaining documentary, but for the messages it spreads in relation to this course. It’s a beautiful example of the notion discussed in Montgomery’s Lessons from Plants that we can learn from nonhumans. It also showcases the sentience of nonhumans and the possibility of emotional connection between humans and nonhumans, ideas discussed throughout the course. I would recommend this documentary to anyone, but especially for the purposes of this course. - Annotation by Kathryn Garey, Spring 2025

Nixiwaka’s TED Talk focuses on the importance of land. He calls attention to the destruction of nature and the homes of uncontacted tribes due to company developments in Brazil. Many tribals people simply want peace in their homes and the freedom to live the way they have been for generations, however, as Nixiwaka states, the majority of the world can’t feel the importance of nature. Nixiwaka suggests and argues both tribes people and Western people need to work together in order to care for nature, human and nonhuman lives, and ultimately the planet. He ends his talk by stating that tribals people aren’t primitive, instead, have a different way of living, and that all ways of living should be respected.
This source provides the perspective of modern people who have an active relationship with not only nonhumans, but nature as a whole, and have maintained this relationship till present day. It is a firsthand experience of valuing nature which was one of the arguments we discussed in regard to our Moral Ground reading. Nixiwaka’s talk overall reinforces our conversations of how climate change impacts people of color first and foremost. Amazonian tribal people actively losing their homes due to deforestation also contributes to class conversations of environmental justice. I highly recommend this source because it covers so many units from class, and honestly could complement most of them. Ultimately, Nixiwaka and his tribe is an amazing example of an entire community seeing such a high value in their nonhuman relationships that they never separated themselves from it. - Annotation by Anonymous, Spring 2025