Women
and climate change in Cochabamba
An analysis of
the Peoples’ Agreement (1) that emerged from the World People’s
Conference on Climate Change and the Rights of Mother Earth,
held from 20 to 22 April in Cochabamba (Bolivia) may lead us to
think that the gender issue was not present at that Conference.
Although in general
terms it may be true that a gender perspective was not substantially
incorporated into the conclusions of the working groups, gender
language can be found in some of the texts. For example, group 6
on migrations specifies that it is women who suffer the most serious
situations arising from migration; group 7 on indigenous peoples,
calls for the full and effective participation of vulnerable groups,
including women; group 8 on climate debt mentions women twice in
connection with vulnerable groups; group 12 on funding appeals for
women to have representation in the new funding mechanism that should
be set up to take on the costs of climate change; and group 14 on
forests asks for recognition of the role of women in the preservation
of cultures and the conservation of native forests and jungles and
proposes the establishment of an expert group with representation
of at least 50% by women. (1)
However, it would
not be fair to assess the influence of feminist and women’s
groups solely based on the conference texts and not consider the
important contributions made alongside the working groups that prepared
the final document. Here are some examples:
The Feminist Working
group from Global Call to Action against Poverty (GCAP) made a presentation
at a workshop, showing the conclusions of the tribunals on gender
and climate change held in seven countries of Africa, Asia and Latin
America. The presentation included an analysis of the differentiated
gender impacts caused by climate change, among which, the lack of
access to drinking water and water for agriculture, impact on food
sovereignty and greater dependence on the economy and the market,
prolonged droughts and heavy unseasonal rain and the loss of the
ability to produce natural medicines due to reduced availability
of the appropriate plants. This activity was positively assessed
by the participants as it introduced a relevant but scantly addressed
issue at the conference. However, perhaps the most important input
of this group was related to the role of education in the generation
of changes in production and excessive consumption patterns that
are the true causes of climate change. (2)
The event organized
by the Latin American Network of Women Transforming the Economy
(Red Latinoamericana de Mujeres Transformando la Economía
- REMTE) made important inputs regarding “the structural causes
of climate change and the challenges of an economy for life,”
an approach in which the proposals of “Living Well”
(Buen Vivir), the visions and practices of ancestral community economy,
of feminist economy and of ecological economy all converge.
In a very brief summary, they state that “what matters is
to move towards an economy that promotes a broader reproduction
of life instead of the reproduction of capital.”
Along the same
lines, during the Assembly of Social Movements that took place during
the conference, women’s struggles did not go by unnoticed.
In the Letter made public, it is stated that “resistance [to
the climate crisis assessed as part of the global crisis] is being
built up from the interrelation of diverse anti-capitalist, anti-patriarchal,
anti-colonial and anti-racist approaches”... and that in the
“process of articulation under permanent construction”
one of the “key moments” will be the Third International
Action of the World March of Women to take place in Congo next October.(3)
For their part,
the Latin American representatives of Gender CC - Women for Climate
Justice, made an analysis of the gender impacts of climate change
in Bolivian and Colombian communities. Perhaps their most important
contribution was the analysis of the impact on women of the false
solutions to climate change proposed so far. These false solutions
include, among others, increased monoculture tree plantations for
agrofuels and carbon sinks and major hydroelectric dams promoted
as supposedly clean energy sources. They are false solutions
because, from the standpoint of climate they do not attack the true
causes and, what is even worse, they will not only aggravate injustices
towards the poorest communities but also, as has already been proven,
they worsen the lives of women in particular. (4)
The Latin American
Feminist Community group, the voice of feminist social movements
and organizations, also made a substantial input, making public
a Pronouncement that arose from a document presented at one of the
workshops. This document was discussed during the workshop and later
the discussion was continued in an open space, where it received
contributions from indigenous and other women from different countries.
The Pronouncement analyzes in detail the concepts of Pachamama (Mother
Earth), community, reciprocity, autonomy and climate change. As
it is a lengthy document we will only refer to some points related
to climate change which we believe to be of substance. (5)
Regarding climate
change, the pronouncement explains that “it is the consequence
of human activity, of human excesses, conceived in the framework
of a predatory development model that is sustained by the consumption
of fossil fuels and through deforestation and violation of nature
in order to increase cement cities. A capitalist and patriarchal
system, where everything is a commodity, where everything can become
private property and have a price on it, and where any consequence
of human activity can be repaired or modified by science and technology.
It is the result of a system that … has undermined the basic
necessary conditions for perpetuating life in a harmonious cosmos,
for us the Pachamama (Mother Earth).”
One of the indigenous
members of the movement explained that for them, patriarchy is a
system of oppression of which its offspring, such as colonialism
and neo-liberalism, are just different ways of plundering life,
where the latter is the one that most cynically plunders the Pachamama.
For this reason she added, it is not the indigenous peoples who
are going to save the planet, because the men and women of the indigenous
peoples are also patriarchal and it is patriarchy that is destroying
life. This is the reason for the need of a Pronouncement by
Community Feminism, because our struggle is for our dreams.
Regarding the effects
of climate change, the group ratified and agreed with the analysis
made by other groups that “they are different and more severe
for women because of their socially allocated role, where production,
feeding and looking after the family is central; bringing up children
and working outside the home, which does not imply not doing so-called
domestic chores. As a result, women are more intensely affected
by changes in the climate.”
The pronouncement
rejects the fact that the same patriarchal rationale that inequitably
allocates roles and tasks to sustain society is used to face climate
change. Those responsible for it, the self-denominated developed
countries have plundered, contaminated and forced the Pachamama.
Their industries, elites and corporations are attempting to compensate
and put a price on destruction. Regarding this, the pronouncement
emphatically concludes: “From this community feminist viewpoint
we reiterate that we do not want money in exchange for the damage
caused to the Pachamama or to women. To accept money would be like
a time bomb, it would mean that they will continue exploiting and
paying for this exploitation. We want restitution of rights.
The damage caused can no longer be repaired, but the Pachamama’s
rights can be restored and for this patriarchy must be dismantled,
including its states, its armies, its transnational corporations,
its hierarchical rationale and all the violence this means to women
and to the Pachamama. We will not accept either that we women are
made responsible for the plundering, what we have before us, men
and women, is a community task. That is to say a task for all of
us.”
Women spoke out
clearly in Cochabamba. The enormous task of disseminating these
contributions and their true inclusion on the agenda of social movements
struggling for change still remains.
By Ana Filippini,
Latin American Focal Point of the international network Women
for Climate Justice, Gender CC, email: mujeresporjusticiaclimatica@gmail.com
(1) The full texts
can be found on the Conference’s webpage e: http://cmpcc.org/
(2) See details of the conference and the presentation in the text
distributed by Ana Agostino available at: http://www.icae2.org/files/349c.pdf
(3) Full text of the Letter in Spanish available at: http://www.wrm.org.uy/actores/CCC/CMPCC/Movimientos_Sociales.html
(4) Full texts and power point presentations in Spanish available
on the webpage of Gender cc: http://www.gendercc.net/
(5) The full document in Spanish is available at: http://www.kaosenlared.net/noticia/pronunciamiento-feminismo-comunitario-latinoamericano-conferencia-pueb
