Photo by Raphael Renter | @raphi_rawr<\/a> on Unsplash<\/a><\/p>\n <\/p>\n Masculinity. It is a fragile thing that must be constantly proven as an extension of constant comparison, differentiation and differentiation from femininity. But as long as there are conservative people who adhere to it and who also occupy a large part of power, we have to remove gender from \u2018care\u2019.<\/p>\n <\/p>\n Kan, M.-Y. and Laurie, H. (2018)<\/p><\/div>\n <\/p>\n The table above shows the share of housework by gender and ethnicity. In all categories, inequalities can be seen where the burden of domestic work falls on women. As Mar\u00e7al (2015) points out, while men were socially engaged and economically active, who continued to perform activities that were not recognised as labour and for which they were not paid? It was women. Are women naturally suited to care labour? Is \u2018care\u2019 really an activity that lacks masculinity and feminine? No. There were people for whom it was more convenient to define women as innately suited to care work.<\/p>\n The world we live is the world of whom benefited and authorised by continuously shackling women to invisible, historically less respected, unpaid work. Sedgwick (1985) called this a \u2018homosocial\u2019 world. According to her books, in a homosocial world where men place women in power relationships in order to cement their relationships with other men, there is a unique symbiotic relationship with patriarchalism.<\/p>\n This causes women to experience inequalities in environmental justice as noted by MacGregor (2020). They are forced to participate less in key decision-making arenas in society, such as politics and economic activities. As well as they are made less visible in society, and face difficulties such as not being able to fully access and utilise resources in a society based around adult male-based role models.<\/p>\n As I mentioned earlier, if we cannot stop judging the act of \u2018care\u2019 for people and the planet in the context of the gender-role division of labour, dichotomised by binary gender, \u2018care\u2019 will not be effective enough to the environmental sustainability.<\/p>\n Or would it be easier to re-recognise \u2018care\u2019 as an act common to all people regardless of gender\/sexuality? What if we reconsider \u2018care\u2019 as a queer behaviour in the sense that it is non-binary?<\/p>\n I would like to argue this perspective because we need to recognise that patriarchy underpinned by not only feminised \u2018care\u2019 discourse (or misogyny), but also homophobia and transphobia. In other words, the premise of patriarchy is cisheterosexualism. Just as patriarchalism and the homosocial world it supports binds women’s existence to the home and strips them of participation rates and representation in society, the existence of all queer people is also rendered invisible.<\/p>\n For example, according to Faye (2021), the majority of trans people are working class, and their gender identity has more negative economic consequences in terms of joblessness and unemployment than cisgender heterosexual working-class people. Besides that, the threat of harassment and violence has led many trans people to change their appearance, narrow their job categories and avoid public spaces. Class issues are also connected with race issues, so coloured working-class trans people are even more deprived than white working-class trans people, on top of the economic disadvantage they already suffer because of their class. That is, queers and\/or ethnic-divers people also suffer from luck of participation, misrepresentation, and luck of opportunity to make their voice matter. We must not naturalise these things simply because they are minority.<\/p>\n How many people do you know around you who are CEOs and profess to be queer? How much our society make gender\/ sexually inclusive policies or opportunities to participate in them easily? Do you think queers\u2019 voices reach authorities enough?<\/p>\n Hardly say enough.<\/p>\n So, we need to think more about environmental justice not as a binary assigned gender issue, but as the issue with diverse sexuality and ethnicity perspectives. \u2018Care\u2019 is what we can start from today. It is not what only women\u2019s do. It is what human being must do for us, our society and environments. Otherwise, it is unlikely that \u2018care\u2019 will be high on the list of priorities for white cis-hetero men. Because they are living in the unequal world where they can hold the majority of privilege and where they are cared by a gender who are supposed to cares for them or where there are minorities that are invisibilised and not even raised for discussion by them.<\/p>\n Who cares? \u2014\u2014Us.<\/em><\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0<\/strong><\/p>\n References:<\/p>\n Faye, Shon. (2021). \u2018The Transgender Issue: An Argument for Justice\u2019<\/em>. Penguin Books.<\/p>\n MacGregor, S. (2020) \u2018Gender Matters in Environmental Justice\u2019 in Coolsatet, B (ed.)<\/p>\n Environmental Justice: Key Issues. London: Routledge. Available at: https:\/\/www.taylorfrancis.com\/chapters\/edit\/10.4324\/9780429029585<\/a>21\/gender<\/a>–<\/a>matters<\/a>–<\/a>environmental<\/a>–<\/a>justice<\/a>–<\/a>sherilyn<\/a>–<\/a>macgregor<\/a>.<\/a><\/p>\n Mar\u00e7al, K. (2015) \u2018Who Cooked Adam Smith\u2019s Dinner?: A Story about Women and <\/em>Economies\u2019. <\/em>Albert Bonniers F\u00f6rlag<\/p>\n Sedgwick, E. K. (1985) \u2018Between men : English literature and male homosocial desire\u2019.<\/em><\/p>\n New York : Columbia University Press.<\/em> Available at:\u00a0https:\/\/archive.org\/details\/betweenmenenglis00sedg\/page\/n5\/mode\/2up<\/a>.<\/a><\/p>\n Kan, M.-Y. and Laurie, H. (2018) \u2018Who Is Doing the Housework in Multicultural Britain?\u2019, Sociology, 52(1), pp. 55\u201374. Available at: https:\/\/doi.org\/10.1177\/0038038516674674<\/a>.<\/a><\/p>\n [\/et_pb_text][et_pb_post_nav _builder_version=”3.0.106″ in_same_term=”off” show_prev=”on” show_next=”on” prev_text=”Previous” next_text=”Next” locked=”on” parent_locked=”off” \/][et_pb_comments _builder_version=”3.0.106″ show_avatar=”on” show_reply=”on” show_count=”on” background_layout=”light” header_font_size_tablet=”51″ header_line_height_tablet=”2″ custom_button=”on” button_icon_placement=”right” button_text_color=”#ffffff” button_use_icon=”off” locked=”on” parent_locked=”off” button_text_size__hover_enabled=”off” button_text_size__hover=”null” button_one_text_size__hover_enabled=”off” button_one_text_size__hover=”null” button_two_text_size__hover_enabled=”off” button_two_text_size__hover=”null” button_text_color__hover_enabled=”off” button_text_color__hover=”null” button_one_text_color__hover_enabled=”off” button_one_text_color__hover=”null” button_two_text_color__hover_enabled=”off” 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parallax_method=”on” parallax_1=”off” parallax_method_1=”off” parallax_2=”off” parallax_method_2=”off” parallax_3=”off” parallax_method_3=”off” make_fullwidth=”off” use_custom_width=”off” width_unit=”on” use_custom_gutter=”off” make_equal=”off” module_id=”footer-row” _builder_version=”3.0.89″][et_pb_column type=”1_3″][et_pb_text admin_label=”Contact Us Title” global_parent=”380″ background_layout=”dark” text_text_color=”#ffffff” parent_locked=”off” background_position=”top_left” background_repeat=”repeat” background_size=”initial” _builder_version=”3.17.6″]<\/p>\n [\/et_pb_text][et_pb_text admin_label=”Contact Us” global_parent=”380″ text_text_color=”#aaaaaa” parent_locked=”off” background_layout=”light” text_orientation=”left” use_border_color=”off” border_color=”#ffffff” border_style=”solid” module_class=”contact-us” background_position=”top_left” background_repeat=”repeat” background_size=”initial”]<\/p>\n +44 (0) 161 306 6000<\/p>\n [\/et_pb_text][\/et_pb_column][et_pb_column 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parent_locked=”off” _builder_version=”3.17.6″]<\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/ul>\n [\/et_pb_code][\/et_pb_column][\/et_pb_row][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":" Article by Juri Kawamura Photo by Raphael Renter | @raphi_rawr on Unsplash Masculinity. It is a fragile thing that must be constantly proven as an extension of constant comparison, differentiation and differentiation from femininity. But as long as there are conservative people who adhere to it and who also occupy a large part of […]<\/p>\n","protected":false},"author":1193,"featured_media":4732,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":" Article by Juri Kawamura<\/strong><\/p> Photo by Raphael Renter | @raphi_rawr<\/a> on Unsplash<\/a><\/p> \u00a0<\/p> Masculinity. It is a fragile thing that must be constantly proven as an extension of constant comparison, differentiation and differentiation from femininity. But as long as there are conservative people who adhere to it and who also occupy a large part of power, we have to remove gender from \u2018care\u2019.<\/p>[caption id=\"attachment_4735\" align=\"alignright\" width=\"587\"] The table to the right shows the share of housework by gender and ethnicity. In all categories, inequalities can be seen where the burden of domestic work falls on women. As Mar\u00e7al (2015) points out, while men were socially engaged and economically active, who continued to perform activities that were not recognised as labour and for which they were not paid? It was women. Are women naturally suited to care labour? Is \u2018care\u2019 really an activity that lacks masculinity and feminine? No. There were people for whom it was more convenient to define women as innately suited to care work.<\/p> The world we live is the world of whom benefited and authorised by continuously shackling women to invisible, historically less respected, unpaid work. Sedgwick (1985) called this a \u2018homosocial\u2019 world. According to her books, in a homosocial world where men place women in power relationships in order to cement their relationships with other men, there is a unique symbiotic relationship with patriarchalism.<\/p> This causes women to experience inequalities in environmental justice as noted by MacGregor (2020). They are forced to participate less in key decision-making arenas in society, such as politics and economic activities. As well as they are made less visible in society, and face difficulties such as not being able to fully access and utilise resources in a society based around adult male-based role models.<\/p> As I mentioned earlier, if we cannot stop judging the act of \u2018care\u2019 for people and the planet in the context of the gender-role division of labour, dichotomised by binary gender, \u2018care\u2019 will not be effective enough to the environmental sustainability.<\/p> Or would it be easier to re-recognise \u2018care\u2019 as an act common to all people regardless of gender\/sexuality? What if we reconsider \u2018care\u2019 as a queer behaviour in the sense that it is non-binary?<\/p> I would like to argue this perspective because we need to recognise that patriarchy underpinned by not only feminised \u2018care\u2019 discourse (or misogyny), but also homophobia and transphobia. In other words, the premise of patriarchy is cisheterosexualism. Just as patriarchalism and the homosocial world it supports binds women's existence to the home and strips them of participation rates and representation in society, the existence of all queer people is also rendered invisible.<\/p> For example, according to Faye (2021), the majority of trans people are working class, and their gender identity has more negative economic consequences in terms of joblessness and unemployment than cisgender heterosexual working-class people. Besides that, the threat of harassment and violence has led many trans people to change their appearance, narrow their job categories and avoid public spaces. Class issues are also connected with race issues, so coloured working-class trans people are even more deprived than white working-class trans people, on top of the economic disadvantage they already suffer because of their class. That is, queers and\/or ethnic-divers people also suffer from luck of participation, misrepresentation, and luck of opportunity to make their voice matter. We must not naturalise these things simply because they are minority.<\/p> How many people do you know around you who are CEOs and profess to be queer? How much our society make gender\/ sexually inclusive policies or opportunities to participate in them easily? Do you think queers\u2019 voices reach authorities enough?<\/p> Hardly say enough.<\/p> So, we need to think more about environmental justice not as a binary assigned gender issue, but as the issue with diverse sexuality and ethnicity perspectives. \u2018Care\u2019 is what we can start from today. It is not what only women\u2019s do. It is what human being must do for us, our society and environments. Otherwise, it is unlikely that \u2018care\u2019 will be high on the list of priorities for white cis-hetero men. Because they are living in the unequal world where they can hold the majority of privilege and where they are cared by a gender who are supposed to cares for them or where there are minorities that are invisibilised and not even raised for discussion by them.<\/p> Who cares? \u2014\u2014Us.<\/em><\/p> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0<\/strong><\/p> References:<\/p> Faye, Shon. (2021). \u2018The Transgender Issue: An Argument for Justice\u2019<\/em>. Penguin Books.<\/p> MacGregor, S. (2020) \u2018Gender Matters in Environmental Justice\u2019 in Coolsatet, B (ed.)<\/p> Environmental Justice: Key Issues. London: Routledge. Available at: https:\/\/www.taylorfrancis.com\/chapters\/edit\/10.4324\/9780429029585<\/a>21\/gender<\/a>-<\/a>matters<\/a>-<\/a>environmental<\/a>-<\/a>justice<\/a>-<\/a>sherilyn<\/a>-<\/a>macgregor<\/a>.<\/a><\/p> Mar\u00e7al, K. (2015) \u2018Who Cooked Adam Smith\u2019s Dinner?: A Story about Women and <\/em>Economies\u2019. <\/em>Albert Bonniers F\u00f6rlag<\/p> Sedgwick, E. K. (1985) \u2018Between men : English literature and male homosocial desire\u2019.<\/em><\/p> New York : Columbia University Press.<\/em> Available at:\u00a0https:\/\/archive.org\/details\/betweenmenenglis00sedg\/page\/n5\/mode\/2up<\/a>.<\/a><\/p> Kan, M.-Y. and Laurie, H. (2018) \u2018Who Is Doing the Housework in Multicultural Britain?\u2019, Sociology, 52(1), pp. 55\u201374. Available at: https:\/\/doi.org\/10.1177\/0038038516674674<\/a>.<\/a><\/p>","_et_gb_content_width":"","_exactmetrics_skip_tracking":false,"footnotes":""},"categories":[397],"tags":[],"class_list":["post-4731","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ecofeminism"],"_links":{"self":[{"href":"https:\/\/sites.manchester.ac.uk\/global-social-challenges\/wp-json\/wp\/v2\/posts\/4731","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sites.manchester.ac.uk\/global-social-challenges\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sites.manchester.ac.uk\/global-social-challenges\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sites.manchester.ac.uk\/global-social-challenges\/wp-json\/wp\/v2\/users\/1193"}],"replies":[{"embeddable":true,"href":"https:\/\/sites.manchester.ac.uk\/global-social-challenges\/wp-json\/wp\/v2\/comments?post=4731"}],"version-history":[{"count":8,"href":"https:\/\/sites.manchester.ac.uk\/global-social-challenges\/wp-json\/wp\/v2\/posts\/4731\/revisions"}],"predecessor-version":[{"id":4922,"href":"https:\/\/sites.manchester.ac.uk\/global-social-challenges\/wp-json\/wp\/v2\/posts\/4731\/revisions\/4922"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sites.manchester.ac.uk\/global-social-challenges\/wp-json\/wp\/v2\/media\/4732"}],"wp:attachment":[{"href":"https:\/\/sites.manchester.ac.uk\/global-social-challenges\/wp-json\/wp\/v2\/media?parent=4731"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sites.manchester.ac.uk\/global-social-challenges\/wp-json\/wp\/v2\/categories?post=4731"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sites.manchester.ac.uk\/global-social-challenges\/wp-json\/wp\/v2\/tags?post=4731"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/sites.manchester.ac.uk\/global-social-challenges\/wp-content\/uploads\/sites\/149\/2025\/01\/Picture4.jpg\")
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The Domination of Women and Nature: A mutually reinforcing cycle<\/h2><\/div><\/div><\/a>
Why We Cannot Solve World Poverty Without Achieving Gender Equality<\/h2><\/div><\/div><\/a><\/div>
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