Care Practices as an Act of Resistance
Navigating Climate Change as Part of a Caring Climate Community
Some months ago, I attended a workshop and when I was asked where I feel the most content, the first thing that came to mind was when I feel I am part of a community open to queerness, human rights and with values that radically question patriarchy, racism and capitalism — a community where I feel I belong.
Some words that make me feel safe are inclusivity, intersectionality, solidarity, community-building and care. Growing up in a country with deeply ingrained patriarchal ideals, I struggled to find myself in places where I felt accepted. Getting involved in the climate movement opened my eyes to a more accepting and imperfect world where all our qualities referred to as flaws in the eyes of society are now seen as our self- acclaimed sources of power and agency.
Inspired by a feminist body of thought, some scholars have supported that social un-care as the destructive impact of capitalism is thriving in urban spaces and it is what some have called a “care crisis”. Uncaring conditions are not seen as naturally perceived facts, but as constructed by the welfare state which promotes the idea of “care of the self” (Gabauer et al., 2022). The notion of “caring with instead of caring for” by Tronto (2013) illustrates the need for intersectionality. The dominant discourse of care is inclusive of all voices and advocates with them and not for them. Another theory that has intrigued my interest is depicted by Power and Williams (2016) which considers care as a societal task and establishes the need to move beyond the binary of care-giver versus care-taker since subjects of care may occupy different positions outside strictly institutionalized facilities.
Radical self-care was built on the fundamental beliefs of the women’s rights and civil rights movement in the 1960s and it is recognised as the legacy of Audre Lorde, Angela Davis and the Black Panthers. As a concept, radical self-care became an important tool for people of colour, women, poor communities and the LGBTIQ+ movement and was used to fight against the systems that threaten the body and soul of the activists. “Anyone who is interested in making change in the world also has to learn how to take care of herself, himself, themselves” says Angela Davis who started practising yoga and meditation in jail as an individual practice and later recognised the importance of the collective character of care. Radical self-care therefore has its roots in Black History and quoting Audre Lorde, it is important to remember that “Caring for myself is not self-indulgence, it is self-preservation, and that is an act of political warfare.”
Most people active in climate movements come from unprivileged populations more vulnerable to climate change due to socially constructed barriers interfering with people’s adaptive capacities. However, vulnerability is not a static condition nor a sign of weakness. Narratives place the vulnerability label to marginalized groups within the climate change context and under the logics of victimhood whoever is assumed to be vulnerable is therefore without agency and needs to be saved and protected in paternalistic terms. Yet, we see that people belonging in these socially constructed categories often unlock alternative sources of collective agency and empowerment and find new ways to survive uncertainty together (Butler et al., 2016). All these collective attempts of empowerment can often be seen in climate movements where solidarity within and across communities is highly prominent.
While recognising the long history of radical self-care, growing up as part of the LGBTIQ+ community in the current cis-tem has instilled challenging ideas regarding self-care and caring for one another. In queer experiences, many individuals experienced life in abusive and unloving households. Therefore, when in need of care and love our natural response is extreme: the refusal of help from our extended community and chosen family due to insecurity or fear of rejection.
The detrimental impacts of patriarchy are felt by many. Multi-faceted individuals are assigned gender roles at birth and from that moment on, they must conform to society’s unattainable standards. In patriarchal societies, gender is only seen as a binary and people are expected to perform masculinity, or be the primary caretakers of their family, taught to sacrifice their needs and ultimately become self-less. Following the secrets whispered by society, we are asked to perpetuate the internalization of altruistic self-sacrifice and self-erasure — the ultimate principles of ideal feminine virtue.
The invisibility of care is highlighted by a feminist activist and economist, Amaia Pérez Orozco (2009) who supports that care giving tasks are the basis of the current capitalist economic system. However, care is seen as the primary and unpaid responsibility of women and all activity in capitalism that does not involve any monetary compensation is understood as invisible; therefore, it is not valued nor measured. The reproduction of a care crisis on a global level is linked to the feminization of (climate) migration (Orozco, 2009). That is described as the continuation and/or redistribution of care work upon departure. The formation of translational families means that women are responsible for the sending of transmittances. The negligence of this reality is evidently depicted in the public policies on climate change where women are merely seen as victims of the situation (Orozco, 2009).
The question raised here is since there is not institutionally established care for (climate) migrant women, who shall fill in the care-giver position for them? In other words, from who will they receive care, when they are used to providing it? Is there space within themselves that allows them to voice their needs/desires/aspirations? This brings us back to a conversation initiated by Power and Williams (2016) which highlights the need to move beyond the notion of care-giver/care-taker as opposing positions. Perhaps the formation of a collective voice within the climate movement which demands the visibility of care for women across socially constructed borders could be a catalyst for social and political change? Or a gateway to embed the right of voicing the neglected need of care for women despite what capitalism and patriarchy has thought us in regards to gender roles?
Similarly, the experiences of BIPoC communities are rooted in colonialism, a system with “inferior” colonized subjects deprived of adequate care. On a similar note, capitalism, the broader prevailing system who has been pushed upon by the Global North fosters the internalization of self-hatred, self-isolation and encourages individuals to be highly efficient and competitive. How to be a good capitalist you ask? Disconnect from your needs, overwork yourself, do not ever self-reflect and enjoy the eternity of burnouts and therapy sessions.
The failing structures around us call for care practices which will help us unlearn internalized ideas of past and present destructive systems. The environmental movements in the Global South and Global North do not only relate to negative things. They are about solidarity, and real transformation is intersectional and starts from neighbourhoods, collectives, individuals and that is the power of local action. Climate movements are trying to lead with care for the people disproportionately affected by climate change and put MAPA (Most Affected People and Areas) at the centre of their activism. In this context, care is about creating comfort and safety, asking yourself for your personal needs and trying to voice the needs of the people that surround you and have been deprived of love, acceptance, space and time.
The idea behind this article is to create a platform where climate activists and people involved in the movement can all share the care practices that they value and take into consideration in order to create safer spaces around them and within themselves. Fighting the system(s) is exhausting, therefore, I asked some climate activists to share feelings, emotions and practices as an attempt to create a caring circle of exchange, and hopefully inspire you to take this message and forward it into your own local communities and movements. All the climate activists who were willing to provide their input are part of environmental groups based in Nijmegen, the Netherlands. In an attempt to become fully transparent, I would like to acknowledge that the participants are active mainly in spaces which are white centred, thus the care practices mentioned are context specific and cannot be universalised/generalised and shall be received as an invitation for an exchange of knowledge. At this point therefore, I find it imperative to state our privileges accordingly.
Personally, I am part of the same environmental groups as the activists who contributed to the article, and I speak from the position of certain privileges. I am white and I have an academic background. I come from a middle-class family and I am able-bodied. The activists all come from (upper) middle class families with the exception of one activist who comes from a lower-class family. Everyone has an academic background and they are mostly white, except from one respondent who is white/Asian. Three activists felt comfortable to share that they are part of the LGBTIQ+ community and everyone is able-bodied and one activist is neurodivergent.
Which feelings does the word climate change evoke when you hear it?
Climate change is a word that carries a lot of weight. The most prominent feeling that this word triggers is the feeling of being helpless and powerless. Hannah (she/her, white) says that she feels like she is not contributing enough to the movement, especially because of her privileged position. She feels small because of all the powerful people working against the movement, and she carries guilt which triggers fear and anxiety. She experiences “pain for everything that has been lost, many, many lives…other beings, whole eco-systems, landscapes, species”. Tatjana (she/they, white) says that she experiences eco-anxiety, yet they try to find ways of feeling hopeful and get reminded of their agency to combat climate change. Sadness and anxiousness were some feelings that arose when Gekko (any pronouns, white/Asian) was asked this question. They feel angry because “companies and governments have so much power to change something, but they are not doing it” and she feels scared of what the futures holds. Jim (he/him, white) feels hate and anger towards capitalism, yet those feelings fuel his motivation to change the system. Britt (she/her, white) shares similar feelings towards western society, and she feels “determined to do everything to stop capitalism for running”. During climate marches and actions, she feels combative, yet the aftermath makes her feel sad and depressed.
Which care practices make you feel safe within the movement?
The environmental movement is a caring and inclusive space and many activists have adopted regenerative and care practices to create safety around them and within themselves. I asked all the climate activists to share which practices they value within the movement as an attempt to make them more widely known and appreciated. Check ins and check outs was mentioned almost by everyone as a care practice that makes them feel included, heard and safe. To explain better for people who are not aware of this practice; at the beginning and end of meetings, each participant is asked to share what feelings (positive or negative), doubts and concerns they experience at the time. In addition, Hannah mentions that even though she feels like something still holds us back from sharing at check ins and check outs, this practice gives the opportunity to normalize it. Gekko also continues by saying that it helps them to get to know people and share if they are not feeling well or if they are in need of help.
Another practice that is equally valued by everyone is respect. That can be interpreted in many ways; Tatjana for example, shared that they feel like everyone’s boundaries are respected which can be seen as a form of resisting the system. In a similar line, Britt says that she indulges in self-judgment and feels like she is not doing enough, yet other people in the movement remind her that her mental health comes first because “only if you are in a good place mentally, you can contribute well to the movement”.
Inclusivity is another practice that is well appreciated. As a member of the LGBTQIA+ community, Britt feels safe and heard within her community and says that the climate movement “should be a movement for everyone”. Another way, that inclusivity is felt is by having the opportunity of choosing your own name or staying anonymous because it lowers potential burdens for people who wish to join, and makes the movement more accessible. FLINTA spaces(stands for Women, Lesbian, Intersex, Non-binary*, Transgender*, Agender*) makes Tatjana feel safe and helps her reclaim and appreciate typically with female associated power (e.g., empathy and care) as a strength and not a weakness. Inclusivity is also seen in the practice of having a soli-kitchen that provides vegan food for everyone. Also, the intention of acknowledging personal needs and the willingness to accommodate them creates a safe environment e.g., quiet spaces which limit sensory stimulus for people who experience sensory sensitivity.
Within activist circles, the consideration of always having the option of saying no or opting out is greatly valued. Letting go of tasks if one feels overwhelmed as long as it is communicated clearly helps activists take care of themselves with no judgment. It is an important reminder that everyone has something to offer, as “every contribution is appreciated, even though it is not always a lot”, says Gekko. In addition, having a code of conduct that indicates which lines should not be crossed is appreciated. Hannah feels safe in that way because it is a reminder that “the organization or the movement as a whole do not tolerate intolerance”.
What feelings arise when you think of yourself as part of a caring climate community?
A caring climate community values, respects and allows people to set boundaries and take care of themselves while resisting unhealthy mindsets rooted in the system(s). Those boundaries can be as simple as staying silent when you do not feel like talking, without being the recipient of any judgement. Tatjana mentions that “being part of a caring movement makes me feel hopeful — It gives me a sense of belonging and mutual support”. It helps activists feel “less lonely in our fears, hopes, visions” says Hannah and argues that she feels empowered, safer and strongertogether — she feels at home. This resonates with other activists because they feel like it is not an individual fight; they are instead many people together channelling power, and the feeling of loneliness is replaced by a sense of community and belonging. Similarly, Jim experiences a sense of comradery because he knows that “we help each other and fight together for a better world”. Feelings of happiness, love for people and hope for the future are felt by Gekko when they think of themselves as part of a caring climate community.
Movements are always changing and the activists involved acknowledge that there is room for improvement, yet it is hopeful that many people are willing to work on it because they care for each other and their own movement and community. Britt feels proud because our movement is a proof to the outside world that “it’s not that hard! Look we can do it!”. This emphasizes the fact that the ways we can make our movements more inclusive, caring and welcoming to all is open for discussion. Nevertheless, being part of a movement can feel exhausting, especially when having to fight an internalized capitalist thinking that exists as a reminder that people are not doing or contributing enough to the point of questioning if they should be called a climate activist. However, care practices towards ourselves and others can make us feel fulfilled; being understanding and considerate can have an impact on people that should not be underestimated.
To conclude, resisting the systems by being caring towards ourselves and our community can take different forms depending on the societal context, thus I hope this article can be received as an appreciation for the history of care while being mindful of the structures that impede its practice. Undoubtedly, we have been deprived of care, yet we have the power to reclaim it and make it a standard practice within climate communities by simply asking ourselves: How can we bring care as a response?
About the author: Elena Georgiadi (she/they) is a freelancer working on gender and climate justice. In addition, she is towards the end of her MSc in Global Environment and Sustainability in the Radboud University, the Netherlands. Their background studies are in Social & Cultural Anthropology in universities located in Greece and China. Elena is an intersectional feminist and environmental activist and her academic and political interests include: climate justice, queer feminism, intersectionality, gender power dynamics, social movements & community development, migration and LGBT+/Queer studies.
References:
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Orozco, A. A. P. (2009). Global perspectives on the social organization of care in times of crisis: Assessing the situation. FlacsoAndes. Retrieved September 13, 2022, from https://www.flacsoandes.edu.ec/pt-br/agora/global-perspectives-social-organization-care-times-crisis-assessing-situation
Power, E. R., & Williams, M. J. (2020). Cities of care: A platform for urban geographical care research. Geography Compass, 14(1).
Radical Self Care: Angela Davis: https://www.youtube.com/watch?v=Q1cHoL4vaBs
Williams, M. J. (2016). Justice and care in the city: uncovering everyday practices through research volunteering. Area, 48(4), 513–520.
