Our planet Earth is not inherited from our forefathers; instead, it is a trust for coming generations
LAST WEEK (5 June), the international community gathered in Baku, Azerbaijan, to observe World Environment Day under the theme “Inspired by Nature. For Climate. For Our Future.” The choice of the theme reflected growing recognition that environmental sustainability can no longer be treated as a peripheral concern. Climate change, biodiversity loss, pollution, deforestation, and ecosystem degradation have emerged as interconnected crises threatening both planetary stability and human wellbeing.
The world enters the second quarter of the 21st century, facing environmental realities predicted by past generations. According to scientists, global warming has continued; the rate of glacier and polar ice cap melting has increased; and biodiversity has been decreasing at a rate never experienced by human beings throughout recorded history. Natural calamities that were considered rare occurrences have become commonplace. Heat waves, droughts, flooding, cyclones, and forest fires have caused hardship among communities around the globe.
Oceans have hit an all-time high temperature according to new scientific data. They have helped limit much higher levels of warming from climate change by absorbing approximately 90 per cent of the additional heat produced by greenhouse gases in the atmosphere, and this has had effects on both humans and animals. These effects have created coral bleaching, dwindling biodiversity in fish and marine plants and animals, modification in the normal meteorological patterns, creating stronger storms or more violent storm systems and the rise in the sea level. This will leave communities reliant on the marine ecosystem with an ever-increasing loss of their livelihoods and food stability.
Planetary Imbalance
The warming of the oceans is not an isolated phenomenon. It reflects a broader planetary imbalance resulting from decades of unsustainable industrialisation, fossil-fuel dependence, excessive consumption, and ecological exploitation.
As such, the climate crisis transcends an exclusive scientific/technological definition; it’s also a challenge economically, politically, socially, morally, and civically, with all aspects of the economy (e.g., energy production, industrial development, agricultural systems, urban planning, transportation, and consumption patterns) having far-reaching environmental impacts. Society is faced with challenging questions regarding accountability for actions that have caused environmental harm, issues of social justice and equity across all social standings, as well as determining what the future holds for continued development.
Who’s responsible for degrading the environment? Who suffers from the effects of those actions? Whose voice is heard when it comes to making decisions about environmental issues? And what are the ethical principles that will guide humanity in addressing them?
The uneven effects of climate change on society are the foundation for the emergence of the idea of climate justice, which seeks to highlight and address the moral implications associated with the unequal distribution of environmental opportunities and challenges within and between societies, and to draw attention to the historical inequities, structural vulnerabilities and inequities of power that shape environmental outcomes.
Climate justice requires society to examine how environmental changes will impact various communities rather than simply aggregating data on the impact of these changes across all communities.
Challenges for Women
Environmental changes throw unique and frequent challenges to women due to social, economic and cultural factors. In many parts of the world, women’s primary responsibilities pertain to food preparation, water collection, household chores, caregiving and subsistence-level agricultural production. Thus, environmental degradation has a direct impact on these responsibilities.
As access to water becomes increasingly limited, many women are required to walk great distances to obtain this essential resource. Women also face increasing concerns about food security and their family’s well-being if agricultural productivity is down. After climate-related disasters strike, women often experience greater displacement, difficulty in accessing adequate health care, sanitation, and food, as well as increased economic instability.
While it is critical to understand the way climate change impacts women, it is equally important to acknowledge that understanding women solely as victims of climate change creates a very limited perspective. Women experience vulnerability; however, they also represent the critical pieces of the environmental puzzle, such as innovators, educators, organisers, and leaders. Women have acquired vast amounts of ecological knowledge through their physical, emotional, and spiritual connections to forests, water resources, agricultural methods, and local ecosystems throughout many different communities.
For generations, women have served as custodians of ecological knowledge within their communities. Through their involvement in agriculture, water management, food production, seed preservation, biodiversity conservation, and household resource management, women have developed extensive knowledge of local ecosystems. This knowledge, shaped by practical experience and intergenerational learning, has contributed significantly to environmental sustainability and community resilience. Women have not only adapted to environmental change but have also acted as educators, organisers, innovators, and leaders who transmit environmental knowledge and promote sustainable practices within their communities.
The significance of women’s environmental leadership extends beyond resource management. Across diverse societies, women increasingly contribute to environmental advocacy, climate adaptation, conservation initiatives, community mobilisation, and sustainable development efforts. Their experiences demonstrate how local knowledge can be transformed into practical action that strengthens ecological resilience, supports livelihoods, and promotes long-term environmental sustainability.
Gender Justice and Ecological Sustainability
The realities we face regarding women and the ecosystem can best be understood when we apply a model that incorporates gender justice and ecological sustainability by acknowledging the dual roles of women, both impacted by and engaged in solving our environmental problems.
Ecofeminism has developed since the 1970s as an intellectual and political response to two overlapping problems: the degradation of the environment and gender-based inequality.
French feminist theorist Françoise d’Eaubonne was the first to coin the term ecofeminism. She argued that environmentally destructive practices and patriarchal systems of domination were linked, so that societies based on practices of exploitation, hierarchy, and control would direct these practices towards both women and nature.
Since that time, ecofeminism has developed into a diverse field of research that spans multiple disciplines, such as philosophy, environmental studies, political ecology, sociology, development studies, and feminist theory.
Prominent figures who have significantly advanced the field of ecofeminism include Maria Mies, Carolyn Merchant, Ariel Salleh, Vandana Shiva, Karen Warren, and Val Plumwood. Their scholarship has deepened the analysis of the interplay between environmental sustainability, social justice, and gender equity, while also critiquing various systems of domination. Their contributions have provided a nuanced framework for understanding the interconnectedness of ecological and socio-political issues, emphasising the implications of patriarchal structures in both environmental degradation and social inequities.
These scholars have critiqued typical models of development that associate progress with industrialisation, extraction of resources, and economic growth. In their work, they argue that the dominant systems of production treat both natural resources and women’s labour as disposable commodities that are used to achieve a bigger economic goal.
Because of her extensive work over many years, the scholar, environmental activist, food sovereignty advocate, ecofeminist and anti-globalisation author, Vandana Shiva, has offered a wealth of information about how the global economic system has contributed to the degradation of the environment, social inequality, and the marginalisation of local communities. She has proposed that environmental sustainability is inherently connected to biodiversity, local forms of knowledge and participation in democratic processes. Her concept of “Earth Democracy” emphasises the interrelationship between ecological health, social justice and human well-being.
Important Perspective on Ecofeminism
Karen Warren has added an important perspective to ecofeminism through her discussion on the “logic of domination,” whereby she stated that the same paradigms that are used for the domination of nature have been used to justify the oppression of women as well as other oppressed minorities. Karen Warren focused on highlighting the connection between environmental ethics and ethics towards people.
Similarly, Val Plumwood brought an important shift into ecofeminism by challenging the notion of dualism, where the division between humanity and nature has played an influential role in shaping Western thought. According to Val Plumwood, part of the reason why we face an environmental crisis is due to the fact that humans believe they are separate and superior to nature.
Professor of Development Economics and Environment, Bina Agarwal, has made a major contribution to the ecofeminist debate by disputing many of the taken-for-granted assumptions about the “essential” or biological links between women and nature. She advocates for understanding how women work with the environment, primarily through their experience, as opposed to essentialism.
Environmentalism has largely been shaped by certain individuals whose efforts brought to light the absolute need for environmental stewardship. One such individual was Rachel Carson, who, in her book Silent Spring, shed light on the environmental hazards associated with the use of pesticides, which greatly contributed to global awareness of these issues and gave birth to a new movement as well as the concept of contemporary environmentalism. On the other hand, Wangari Maathai of Kenya and her organisation, Green Belt Movement, serve as examples of how environmentalism can be linked with empowering women and communities.
In light of the current environmental crisis, humanity must not only continue to develop new technologies but, more importantly, reassess its moral and ethical relationship with the environment. Although scientific knowledge has provided us with information as to how climate systems function and the reasons that have caused environmental degradation, this knowledge will not dictate the way society will respond to these issues. The issues surrounding social responsibility, stewardship, justice, restraint, and obligation to future generations are all based on a multitude of ethical issues and principles. This is where religious and philosophical traditions will play a significant role.
Ecological Responsibilities
Many cultures have developed their own distinct morals surrounding humans’ role in nature: stewardship, balance (mizan), responsibility, moderation, and reverence for creation. Within that context, Islamic environmental ethics provide a deep insight into our contemporary ecological responsibilities.
Long before environmental sustainability was established as a modern political issue, Islamic teachings outlined principles and concepts that are similar to today’s ideas about the environment. The Qur’an suggests that we view our natural surroundings not only as resources for our use, but also as manifestations of God’s wisdom and interconnectedness among all beings.
A primary teaching in Islamic environmental ethics is the idea of Khalifah, meaning stewardship. Human beings are seen as having an obligation of “trusteeship” for creation, with responsibility for managing it, not through possession, but through accountable responsibility. This means that humanity has an obligation to care for, protect, and manage the Earth in ways that maintain its ecological integrity and promote justice for future generations.
Finally, the Qur’an describes creation as being subject to the divine ordering of mizan, which refers to the balance or symmetry that is characteristic of creation.
Ecological degradation, overexploitation, and environmental destruction can thus be interpreted as disturbances to this balance. Issues such as climate change, biodiversity loss, water scarcity, and pollution transcend technical challenges; they represent symptoms of a deeper disruption in humanity’s relationship with the natural environment.
Amanah (the concept of trust) is intimately tied to stewardship and balance. Natural resources are considered trusts rather than assets; therefore, water, forests, oceans, soil, and biodiversity should be shared by both the current generation and future generations. It is humanity’s responsibility to care for these resources in a manner that is fair and just.
Israf (the concept of wastefulness or excess) is prohibited in the Qur’an and has current implications for cultures that encourage overconsumption and unsustainable lifestyles, and the development models that assume an unlimited supply of resources can be extracted from the earth. Israfserves as an ethical critique of our current patterns of consumption and production at a time when consumerism, ecological overshoot, and depletion of resources are prevalent in society. Thus, preserving the environment is not outside of Islamic ethics; it is integrated into them.
Moral Duty in Different Faiths
Many faiths have come to realise that protecting the Earth is a deep moral duty, well beyond a simple matter of public policy choices. Faith communities worldwide are utilising the ethical teachings of their traditions to address urgent environmental challenges such as climate change, the loss of biodiversity, pollution, and ecological degradation. They recognise that taking care of our planet is as essential to taking care of people.
Pope Francis’ encyclical, Laudato Si’: On Care for Our Common Home, is a major turning point in the climate discussion for Christians. This document, in addition to beautifully combining environmental protection and social justice, highlights how poverty, inequality, and the dignity of all people are connected to one another. It emphasises how environmental decline is experienced most heavily by marginalised and vulnerable people, and the need for “integral ecology” that acknowledges the interconnected nature of our environment, society, economy, and culture.
Christian women have become inspiring leaders on this path; they have made significant contributions through environmental education, conservation projects, sustainable agriculture initiatives and climate advocacy throughout the globe.
The sacredness of nature is emphasised within Hindu tradition, with parts of the natural world such as rivers, forests, mountains, animals and ecosystems, viewed as being spiritually significant. The connection between all aspects of life and reverence for each element of life is fundamental to the development of many environmental movements within India. A good example of this is the Chipko Movement, wherein ecological consideration combined with cultural and spiritual considerations views forests as a vital source of sustenance and ecological balance.
The concepts of interdependence, compassion, moderation, and non-harm are the foundation of Buddhist philosophy and religion, and they have inspired the growth of environmental activism through the development of a mindful movement concerned with ecological issues. In such nations as Thailand, Sri Lanka, and Bhutan, members of the Buddhist community, including monks, nuns, and lay people, engage in environmental projects such as forest protection, wildlife preservation, and ecological restoration, based on the belief in the interconnection of all living beings and thus a holistic approach to environmental conservation.
The philosophy of Sikhs emphasises service, equality, and being a steward of creation. Today, Sikh organisations are increasingly incorporating environmental strategies aimed at afforestation, water saving, agricultural sustainability, and utilising renewable energy sources, recognising the spiritual responsibility of protecting our natural environment.
Spiritual traditions belonging to indigenous groups from around the world provide a very valuable source of environmental wisdom because of the deep relations that these groups have with their lands, forests, and biodiversity. For many indigenous religions, land, water, forests, and vegetation have been viewed as living beings that establish reciprocal relations with people. The knowledge that they have about sustainable and responsible resource use and conservation is highly valuable for building ecological resilience.
Even though there are theological and practical differences between these religions, there is one basic ethical tenet shared by all of them: people are not outside of nature; they are a part of the living web. Therefore, any form of environmental destruction means a spiritual and ethical mistake as well.
Considering the wider sphere of faith-based environmental activism, Muslim women occupy a special position that becomes more important with time. It is impossible to understand why and how Muslim women become active in environmental matters without engaging in the ideas of Islamic feminism. The birth of Islamic feminist theories at the turn of the 20th century brought a new dimension to gender issues in connection with faith and social justice. Women are responsible for saving seeds, managing natural resources, and transferring environmental knowledge.
Instead of viewing religion as something in opposition to the advancement of women’s rights, Islamic feminists view many types of gender oppression not as stemming from core beliefs but from history-based distortions.
One of the major thinkers in this field is Margot Badran. In her work, she sees Islamic feminism as a movement rooted in the justice, equality, and dignity enshrined in the Qur’an.
According to her, the equality of women and men is established spiritually and morally in the Qur’an, while patriarchal limitations come from the history of social relations.
As such, the role of the Muslim woman as an environmental leader includes both advocacy and activism as well as preserving and spreading knowledge about the environment. Ecofeminism, Islamic environmental ethics, and Islamic feminism create a strong basis for analysing the role of the Muslim woman as an environmental leader.
Islamic Feminism
Ecofeminism emphasises the relationship between ecological sustainability and social justice. Islamic environmental ethics provide a moral foundation for environmental responsibility, while Islamic feminism highlights women’s agency, participation, and leadership in addressing contemporary environmental challenges. Together, these perspectives offer a valuable framework for understanding the environmental leadership of Muslim women.
The combined impact of these paradigms provides grounds to criticise victimised depictions of women affected by environmental problems. Instead, women should be recognised as decision-makers, educators, organisers, innovators, and leaders whose environmental contributions strengthen both ecological sustainability and community resilience. The value of these perspectives can be better understood if considered against the background of actual experiences.
Muslim women across Asia, Africa, and the Middle East demonstrate how ethical principles can be translated into practical environmental action. Their experiences show that faith-inspired values, local knowledge, and community participation can contribute significantly to climate resilience and sustainable development.
Climate change, environmental destruction, and vulnerability can only be adequately addressed with the help of local knowledge and women who know what measures should be taken to cope with such challenges.
Some of the best illustrations come from women who have managed to use their vulnerability to the environment as an opportunity to build resilience within their communities. While climate change is frequently examined in terms of numbers, graphs showing emissions levels, and policy responses, for many people, climate change translates to changes in rainfall levels, drying up of rivers, reduced agricultural production, erosion of coastlines, and growing threats of disaster. Women tend to be among the first people to recognise such changes.
The role of women in climate change adaptation in Bangladesh is crucial due to the direct contact of women there with nature. The recurrence of floods, cyclones, saline infiltration, and river erosion forced people to come up with alternative ways of surviving. Women are involved in seed banks, flood-resilient agriculture, community preparation, and post-disaster recovery actions. In-depth knowledge about local ecosystems makes women’s contribution to solving the problems associated with the changing climate important and effective.
The role of women leaders in the recovery of mangrove forestation is significant in Indonesia. Such forests are crucial ecological barriers against the coastline erosion, mitigating storms and reducing CO2 levels. Women-led organisations helped to restore such ecosystems as well as create new jobs.
The issue of water shortage caused by drought became especially pressing in East Africa. Therefore, it prompted women to start water-saving actions, drought-tolerant crops cultivation, and adaptation measures at the community level. Here, the interdependence between caring about the environment and building resilience becomes evident.
All the presented examples refute the belief that there are no climate solutions that would not be developed at the state or global level.
They illustrate the importance of local knowledge, community engagement, and grassroots leadership.
One of the most innovative examples of faith-based environmental action has emerged through the growing Green Ramadan movement.
Ramadan is traditionally associated with reflection, self-discipline, generosity, and spiritual renewal. Yet modern patterns of consumption have often resulted in significant food waste and excessive resource use during the holy month.
In response, Muslim women, community organisations, and mosque committees across different countries have promoted environmentally conscious practices inspired by Islamic teachings.
Spiritual Consciousness
Most importantly, it illustrates how Muslim women are helping to connect environmental responsibility with spiritual consciousness.
India provides some of the most influential examples of women-led environmental action in the modern world.
The country’s environmental history demonstrates how women have repeatedly emerged as defenders of ecosystems, protectors of local livelihoods, and advocates for sustainable development.
The Chipko Movement of the 1970s in Uttarakhand is an instance where connections between social justice and environmental sustainability have been brought to light. Women in villages took on trees to prevent their destruction due to the threat of commercial logging. This event highlighted the importance of women in environmental governance, emphasising the significance of sustaining the environment over achieving economic benefits.
Women as leaders in the environment are shown by the example of Vandana Shiva and her initiative Navdanya, which she launched in 1987 due to the extinction of biodiversity and the monopolisation of seeds.
Seed sovereignty lies at the heart of this initiative, stressing the importance of community sovereignty over agriculture. Women farmers make an invaluable contribution towards saving traditional seeds, increasing agricultural diversity, and practising ecological agriculture.
This helps both save biodiversity and increase food security and resistance to climate change.
Kudumbashree Movement
A perfect example of an effective women-centred approach to environmentalism is the Kudumbashree movement in the south Indian state of Kerala. An antipoverty programme has since transformed into what could be called one of the biggest women’s community movements around the world. Kudumbashree groups have been moving towards the implementation of various environmental practices such as organic farming, waste disposal, water conservation, urban agriculture, environmental education, and climate change adaptation. The relevance of this movement was demonstrated during the 2018 Kerala floods, when these groups helped organise disaster relief activities.
In Kerala’s coastal areas, Muslim women are becoming key environmental leaders amid challenges like sea-level rise and coastal erosion. Active in environmental education, disaster preparedness, waste management, and mangrove restoration, they play a crucial role in protecting the ecosystem. Mangroves serve as natural barriers against erosion and support biodiversity. Their involvement in community programmes highlights the importance of local knowledge and environmental stewardship in building resilience.
Women’s self-help groups in India have contributed a lot towards promoting environmental sustainability through activities like rainwater harvesting, kitchen gardening, sustainable farming, waste reduction, and the use of renewable sources of energy. This helps in increasing their resilience capacity and also increases food security among others, which is an indicator of how much they can achieve through local measures. Cities such as Delhi, Bengaluru, and Mumbai are known to face problems such as waste disposal and pollution. The solution to this problem has been provided by women’s groups by using techniques such as segregating waste, composting, reducing plastics, urban gardening, and water conservation.
Environmental leadership among Muslim women extends beyond South Asia and Africa to include the Arab Gulf region, where women are increasingly involved in sustainability initiatives, environmental education, conservation efforts, and climate resilience programmes.
In the United Arab Emirates, women actively participate in initiatives related to renewable energy, biodiversity conservation, environmental education, and sustainable urban development. This engagement indicates a growing recognition of the importance of inclusive leadership and community participation in achieving environmental sustainability.
In Oman, women play a significant role in community-based environmental initiatives that focus on marine conservation, coastal protection, water management, and environmental awareness. Given the country’s extensive coastline and rich marine ecosystems, the conservation efforts are crucial for protecting biodiversity and enhancing climate resilience.
In Saudi Arabia, the focus on sustainability and environmental protection has led to increased participation of women in environmental education, conservation activities, and community engagement programs. Their involvement contributes to broader efforts aimed at promoting sustainable development and responsible environmental stewardship.
These examples illustrate that Muslim women’s environmental leadership spans a variety of geographical and cultural contexts, with women actively working in rural communities, coastal regions, educational institutions, and urban centres to advance environmental sustainability.
My 500 Metre City Initiative
“The My 500 Meter City” initiative, which was launched on World Environment Day 2026 by the youth-oriented NGO called Youth4Water, is a manifestation of how grassroots movements in environmentalism are constantly changing. The idea of this initiative lies in encouraging people not to use transport powered by fossil fuels for distances shorter than 500 meters and suggests using alternative transport options, such as walking or biking.
The problems that have emerged because of our interaction with nature, including global warming, depletion of natural resources, and pollution, are related to the concept of sustainable development. These problems affect the ecological system, development, health, and even peace and security within a society.
Environmental activism among women contributes to the achievement of several UN Sustainable Development Goals (SDGs). Water management and conservation efforts contribute to SDG 6 (Clean Water and Sanitation), whereas climate adaptation and conservation help achieve SDG 13 (Climate Action). Moreover, women’s involvement in biodiversity conservation and sustainable agriculture contributes to SDG 15 (Life on Land), while environmental stewardship and waste management contribute to SDG 11 (Sustainable Cities and Communities), and at the same time promote SDG 5 (Gender Equality). Besides that, faith-based communities contribute significantly to reaching many of these SDGs by leveraging their social connections to advocate for environmental responsibility via educational and awareness-raising efforts.
Moral Commitment
Linking the idea of sustainability to ethical values and fostering a moral commitment to the environment through education is a key element of such faith-based organisations’ work. There is a rising generation of environmentally conscious young women who have become advocates for climate action and sustainability. Using modern technology and community organising skills, they fight climate change creatively, which makes them extremely important in ensuring sustainability in the future. However, individual efforts alone are not enough to achieve results – it is important to leverage institutional support.
Furthermore, there will also be dual gains from investing in female-headed environment-oriented projects. In conclusion, joint efforts on the part of government, community, and citizens, together with good policies that combine scientific information and the involvement of people and ethics, will be crucial for attaining sustainable environments.
The significance of this movement lies not only in its capability to cut down greenhouse gases but also in the fact that it includes community actions and plays a role in improving the quality of life. This means that environmental protection is more than an environmental responsibility. It is a social responsibility and a moral responsibility of all humanity.
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Dr Shabistan Gaffar is Chairperson of All India Confederation for Women’s Empowerment and ex-chairperson of the women’s cell of National Commission for Minority Educational Institutions (NCMEI). She can be reached at shabistangaffar@gmail.com
