Vandana Shiva Quotations

The occupation of America (and Columbus's arrival quite clearly was an occupation, no one can deny that) meant that the entire history of the Native Americans was rendered invisible. The land could only be occupied if it was first defined as empty. So it was defined as a wilderness, even though it had been used by native people for millennia.

For us, not cooperating in the monopoly regimes of intellectual property rights and patents and biodiversity - saying "no" to patents on life, and developing intellectual ideas of resistance - is very much a continuation of Gandhian satyagraha. It is, for me, keeping life free in its diversity.

When the wilderness movement emerged, it emerged separate from the issue of social inequality and the economic problems of survival. It was a preservationist ecology movement created by an occupying culture. Clearly, a wilderness movement started by Native Americans would not have had the same roots.

My travels through physics really are the same urges that make me travel through ecology. They are not really different, except that there is an added dimension of seeing ecological destruction and seeing the very life-support system that makes us survive on this planet being destroyed. That makes me do more than just inquire; it compels me to act and to intervene.

I'm a woman, born the daughter of a feminist and the granddaughter of a feminist grandfather. I don't think I could have avoided working on women's issues. I don't do it as a career or profession; it's my very essence as a human being.

I have called this phenomenon of stealing common knowledge and indigenous science "biopiracy" and "intellectual piracy." According to patent systems we shouldn't be able to patent what exists as "prior art." But the United States patent system is somewhat perverted. First of all, it does not treat the prior art of other societies as "prior art." Therefore anyone from the United States can travel to another country, find out about the use of a medicinal plant, or find a seed that farmers use, come back here, claim it as an invention or an innovation.

When I find too many puzzles about the way explanations are given about why there is inequality - why people who work the hardest in the world end up being the poorest - I can't just sit back and not try to understand why the gaps between people are increasing, or why there are so many homeless and hungry people in the world.

I still can't figure out what inspired me to do physics. But since I was nine or ten years old, I wanted to be like [Albert] Einstein. He was my hero. I knew no physicists. I knew no scientists. I had nobody around me. And I went to a convent that didn't even have higher mathematics and physics. I taught myself these subjects in order to get into university.

Today the environmental movement has become opposed to issues of justice. You can see this in the way issues are framed. It's a permanent replay of jobs-versus-the-environment, in nature-versus-bread. These are extremely artificial dichotomies.

The system of technological production that we have today has been justified in terms of creating more goods to feed more people and to meet more needs. But it actually destroys more of the resources that we need in order to meet those multiple needs. If we shift to an ecological perception, a diversity perception, we realize that some of the instruments of which we are very proud are actually extremely primitive for dealing with nature. To me that is the great lesson of ecological awareness at the turn of the millennium.

I did my masters in elementary particles. But the foundations of elementary particles is quantum theory and there were too many conceptual problems around quantum theory that I couldn't live with. So I decided I was going to work on the foundations of quantum theory. That's what I did my Ph.D on.

Given that I was interested in physics, I think it was easier for me to do physics in India.

I believe that we will see a lot of destruction, but I believe that if we can see the right patterns and draw the right lessons from that destruction, we might be able to rebuild before it's too late. And then I have that ultimate optimism that even if we can't, life will rebuild itself. In a way, the global economy might collapse, but Gaia won't, and people's ingenuity won't. We will rebuild society, we will rebuild local economies, we will rebuild human aspirations.

I do sculpting sometimes when I have the time, and the first thing I sculpted was a bust of [Albert] Einstein. It still sits on my table and still inspires me. He was a person who triggered my imagination and my ideas.

Population control is not an issue involving contraceptives for third world women. It is an issue of ecological justice.

The problem of numbers can only be dealt with by recognizing that people have a fundamental right to economic security. If you provide them with economic and environmental security, the population will stabilize itself.

The population explosion is an ecological phenomenon of displacement. Unless we solve that ecological problem of displacing people - to build huge dams, to build motorways, to take away what people need in order to survive - we will keep pumping more and more money into population programs. We will have more and more coercive and violent methods through which women's bodies are treated as experimental grounds for new contraceptives. Yet we will not have a solution to the problem of numbers.

I think we have reached a stage now where we need to find solutions to economic injustice in the same place and in the same ways that we find solutions to sustainability. Sustainability on environmental grounds and justice in terms of everyone having a place in the production and consumption system - these are two aspects of the same issue. They have been artificially separated and have to be put back again in the Western way of thinking.

The people who see the population explosion in the Malthusian way - as a geometric progression - forget that population growth is not a biological issue. People are not increasing in numbers out of stupidity and ignorance. Population growth is an ecological phenomenon linked very intimately to other issues, such as the usurpation of the resources which allow people to live.

My father had been a forester and I had grown up on those hills. I had seen forests and streams disappear. I jumped into Chipko movement and started to work with the peasant women. I learned from them about what forests mean for a rural woman in India in terms of firewood and fodder and medicinal plants and rich knowledge.

If you see cattle as a source of organic manure, animal energy, as well as milk products, then Indian cattle are not inferior. It is only when you measure them as milk machines that they become inferior. What if we measured the dairy cows of America or Jersey or the Swiss Alps in terms of their work functions? They would be terribly inferior.

My training in science is actually one that is very critical of mechanistic science. I was trained in quantum theory which emerged at the turn of the last century. We are a whole century behind in absorbing the leaps that quantum theory made for the human mind.

For example, the idea that objects have properties out there in fixed ways is an incorrect idea about the world. Properties are created through relationships and processes. They are not inherent in electrons or photons or quanta any more than they are inherent in soil or trees or people. So my critique of reductionistic science is a critique that I have inherited from my scientific training. But it has been deepened by my experiences as an ecologist, in seeing the ecological destruction taking place today.

The first issue that compelled me was a very strange split between India being highly development scientifically (we were the third biggest scientific manpower in the world then) and yet at the same time struggling with amazing poverty. The linear equation that says that modern science equals progress and the reduction of poverty did not apply to India. It wasn't working.

If you want a cow to be not just a cow but a milk machine, you can do a very good job at that by creating new hormones like the Bovine Growth Hormone. It might make the cow very ill, it might turn it into a drug addict, and it might even create consumer scares about the health and safety aspects of the milk. But we've gotten so used to manipulating objects and organisms and ecosystems for a single objective that we ignore the costs involved. I call this the "monoculture of the mind."

When the forest is destroyed, when the river is dammed, when the biodiversity is stolen, when fields are waterlogged or turned saline because of economic activities, it is a question of survival for these people. So our environmental movements have been justice movements.

In India, crossbreeding programs aimed at mimicking the milk yields of Western cows like the Jerseys and the Holsteins actually breed out the capacity of our animals to pull ploughs and pulley-cars. So, thanks to cross-breeding programs, we now have humpless cattle with no stamina.

In traditional agriculture, the soil is the mother. She's the mother who gives, to whom you must give back.

The spinning wheel became the symbol of Indian independence. So we always say, "if the spinning wheel was the symbol of our first independence, then the seed is the symbol of our second independence."

The system of seeds based on monoculture is wrong and inappropriate. The biodiverse system has produced more food, and biodiversity means that seeds must be in the hands of farmers.

The reductionist measure of yield is to agriculture systems, what GDP is to economic systems. It is time to move from measuring yield of commodities, to health and well-being of ecosystems and communities. Industrial agriculture has its roots in war. Ecological agriculture allows us to make peace with the earth, soil and the society.

Had the technology to dispose off the toxic ship been cheap and easy, the French themselves would have taken care of the ship instead of giving away the business to India.

Unless the poor of the world agitate for themselves to be heard, there will be no changes in their circumstances

Nature has gifted this rich biological diversity to us. We will not allow it to become the monopoly of a handful of corporations. We will keep it as the basis of our wealth and our sustenance.

We're still eating the leftovers of World War II.

Squeezing the lives of people is now being proposed as the saviour of the planet. Through the green economy an attempt is being made to technologise, financialise, privatise and commodify all of the earth’s resources and living processes.

The abuse of the Earth is the ecological crisis.

The best and most evolved technologies are those that do not destroy the very base on which we live

democracy ... begins from the ground up. Anything living grows from the bottom up. Everything dangerous, like bombs, gets dropped from the sky down.

We have managed to make the celebration of diversity our mode of resistance.

Globalisation has in effect made the citizen disappear, and it has reduced the state into being a mere instrument of global capital.

My mother was a tremendous woman. I was just cleaning up old trunks and I found a book with her notes written during the war years, in the 1940s. She was studying in Lahore, which became Pakistan. She was writing about how women alone could bring peace to the world, that the men with all their greed and egos were creating all these tensions and violence. I always knew she was a feminist, ahead of her time.

Nature has given us this for free, it was meant to sustain us, we will not allow it to become a monopoly to finance the Imperial Army.

Gandhi’s idea of swadeshi—that local societies should put their own resources and capacities to use to meet their needs as a basic element of freedom—is becoming increasingly relevant. We cannot afford to forget that we need self-rule, especially in this world of globalization.

My personal background is actually very unusual for the kind of career I chose. I didn’t meet anyone who had ever done physics in my life. I grew up in the Himalayan forests. My father was a forest conservator, which meant that if I wasn’t in school I was in the forests with him. That has been very largely responsible for my ecological inclinations.

I have a deep connection with Mahatma Gandhi, partly because my mother was a very, very staunch Gandhian and brought us up that way. When I was six years old, and all the girls were getting nylon dresses, I was very keen to get a nylon frock for my birthday. My mother said, “I can get it for you, but would you rather—through how you live and what you wear and what you eat—ensure that food goes into the hands of the weaver or ensure that profits go into the bank of an industrialist?” That became such a checkstone for everything in life.

One of the movements we have developed is to say that, just as intellectual property rights protect the inventions of individuals, common rights are needed to protect the common intellectual heritage of indigenous peoples. These are rights that are recognized through the Convention on Biological Diversity. We are working to make sure that they become foundations of our jurisprudence.

If India is an emerging economy with millions of new consumers, sell them the Volvo. Sell them the Cielo car. Sell them whatever you can, hamburgers and KFCs. It’s the middle classes who have moved into being able to own a car, a refrigerator. For them there is this mantra that the General Electric refrigerator is better than some other model, that the Cielo car is fancier than the Ambassador.

Because of these new car models there is suddenly on the streets of Delhi a new intolerance by the motorists for both the cows and the cyclists. So for the first time the sacred cow in India, which used to be such a wonderful speed-breaker, is now seen as a nuisance. For the first time, I’ve seen cows being hit and hurt. These guys just go right past, and if the cow is sitting on the road, they don’t care. We can’t afford to have a sacred car rather than a sacred cow.

It’s not that Monsanto is making money out of the blue. It’s making money by coercing and literally forcing people to pay for what was free. Take water, for instance. Water has always been free. We’ve never paid for drinking water. The World Bank says the reason water has been misused is because it was never commercially priced. But the reason it’s been misused is because it was wasted by the big users—industry, which polluted it.

The enclosure of the biological and intellectual commons in this way is a real threat to the future of people everywhere because it creates a situation where common practices that have been part of people's lives for generations become monopolies of a handful of pharmaceutical, agribusiness and agrichemical corporations. People then become incapable of looking after their own needs.

Something is very, very wrong when people don’t have access to drinking water, and Coke creates its market out of that scarcity.

Amory Lovins has said that the only reason Americans look efficient is that each has 300 energy slaves. Those 300 energy slaves will now be reproduced among the elite of India.

To create the protection for the corporations, government is actually growing bigger than ever before, in every part of the world. Yet it’s growing extremely thin as a protector of people.

I've just been told that Nestle has taken out patents on the making of pullao. (Pullao is the way we make our rice in India, with either vegetables or meat or whatever.) Before you know it, every common use of plants will be patented by a Western corporation.

We have reached a stage where governments and political processes have been hijacked by the corporate world. Corporations can within five hours influence the vote in the U.S. Congress. They can influence the entire voting patterns of the Indian Parliament. Ordinary people who put governments in power might want to go in a different direction. I call this the phenomenon of the inverted state, where the state is no longer accountable to the people. The state only serves the interests of corporations.

Governments have a favorite phrase: “lean and mean.” But they’ve been made very, very fat for corporate interests.

Ecofeminism is a good term for distinguishing a feminism that is ecological from the kind of feminisms that have become extremely technocratic. I would even call them very patriarchal.

There is now a patent restricting the use of an herb called philantis neruri for curing jaundice. An even more blatant example is the use of turmeric for healing wounds, which is something every mother and grandmother does in every home in India. Now the Mississippi Medical Center claims to have "invented" the capacity of turmeric to heal wounds.

The director of the institute where I was working apologized about these young, enthusiastic researchers when the World Bank visited because he was afraid the institute would lose the World Bank consultancies.I went back home and started the Research Foundation for Science, Technology, and Ecology—an extremely elaborate name for the tiny institute that I started in my mother’s cow shed. My parents handed over family resources and said, “Put them to public purpose.” That’s how I survived.

It is often too late by the time the government reacts.

The Chipko activists have always been close to my parents, since my father was among the few forestry officials who supported them within the bureaucracy. And I was involved with the Chipko movement in my student days.

The agrarian crisis [in India] is an unnecessary tragedy, resulting directly from an economics of greed and a politics driven by the economies of greed.

My links with [Mahatma] Gandhi now are very political links because I do not believe there is any other politics available to us in the late twentieth century, a period of a totalitarianism linked with the market. There is really no other way you can do politics and create freedom for people without the kinds of instruments he revived. Civil disobedience is a way to create permanent democracy, perennial democracy, a direct democracy.

We are in a strange kind of time, where the kind of liberation movements such as anti-apartheid movements and freedom struggles in India need to be reinvented. We need to retool them so that all the gains that our generation has made can be passed on to future generations.

When you control seed you control food

Everything I need to know I learned in the forest

It's a phenomenon that started in the United States in which corporations make claims on the life forms, biodiversity and innovations of other cultures by applying for patents on them.

It is not an investment if it destroys the planet

In the seed and the soil, we find the answers to every one of the crises we face. The crises of violence and war. The crises of hunger and disease. The crisis of the destruction of democracy.

I like to live my life so that my loved ones give me the things I need as gifts and I give them the things they need. Frankly a society built around consumerism is hell

When you take the entire system into account, ways of developing more of something in one dimension can actually create scarcities in another. If we say we have to increase production because people need more food, more housing, more meat, or more milk, we can make one thing grow in a certain way. But by doing that we create externalities so that there are scarcities in other related things.

Food is the place where you begin.

The only way to build hope is throuhgh the Earth.

Water must be free for sustenance needs. Since nature gives water to us free of cost, buying and selling it for profit violates our inherent right to nature's gift and denies the poor of their human rights.

I think we will become disenchanted with the glamour of globalization.

Whatever happens to seed affects the web of life.

Biopiracy (is) biological theft; illegal collection of indigenous plants by corporations who patent them for their own use.

It is only with local [agriculture] that we can manage the complexity and care that sustainability requires.

I did physics because of my love of nature. As a young student of science, I was taught that physics was the way to learn nature. So my travels through physics really are the same urges that make me travel through ecology.

We must occupy the food system to create food democracy.

The art of teaching is clarity and the art of learning is to listen.

One particular spark was when I went back to my favorite spot in the mountains where my father always used to take us before my graduate studies in Canada and finding that the stream I had gone swimming in wasn’t there. The forest had been converted into an apple orchard with World Bank financing. The entire place, literally, had changed.

I think the structures of exclusion are more systematically built up in American society, for example, so that young girls interested in science eventually lose their confidence over time. The structures of exclusion work against them. We have other structures of exclusion in India, but not around modern scientific knowledge.

I do have fun. Even when I’m fighting I’m enjoying it: I think there’s nothing as exhilarating as protecting that which you find precious.

The fact that I still find so much beauty in a handicraft is because my mother taught us to see not just the craft as a product but the craft as an embodiment of human creativity and human labor.

I saw some women had written that the cloning of Dolly was wonderful since it showed that women could have children without men. They didn’t even understand that this was the ultimate ownership of women—of embryos, of eggs, of bodies—by a few men with capital and control techniques, that it wasn’t freedom from men but total control by men.

Whenever we engage in consumption or production patterns which take more than we need, we are engaging in violence.

American firms are beginning to reproduce nonsustainable systems, to force the elite of India to become energy consumers of the kind that the U.S. has become. That’s what globalization is about: Find markets where you can.

The poorest of families, the poorest of children, are subsidizing the growth of the largest agribusinesses in the world. I think it’s time we recognized that in free trade the poor farmer, the small farmer, is ending up having to pay royalties to the Monsantos of the world.

That amazing power of being able to stand with total courage in the face of total power and not be afraid. That is stri shakti.

My mother taught that if anyone needs you, you should be available to them.

Nobody defines it as something women shouldn't be doing. In a way, there are more mathematicians, more doctors, more scientists in India than there are in this country. We even had a woman head of state, and that's something the United States has yet to catch up with.

As usual, in every scheme that worsens the position of the poor, it is the poor who are invoked as beneficiaries.

Although two thirds of our planet is water, we face an acute water shortage. The water crisis is the most pervasive , most severe, and most invisible dimension of the ecological devastation of the earth.

We will either defend the rights of people and the earth, and for that we have to dismantle the rights that corporations have assigned to themselves, or corporations will in the next three decades destroy this planet, in terms of human possibilities.

I started out in nuclear physics. But after I became more sensitized to the environmental and health implications of the nuclear system - I was being trained to be the first women in the fast-breeder reactor in India (and was in it when it first went critical) - I didn't feel comfortable with it. So I went into theoretical physics.

Soil, not oil, holds the future for humanity.

We have a very old conservation movement, particularly in the United States, which has focused on campaigns to protect endangered species: the spotted owl, the old-growth forest. But usually it stops there. To me, biodiversity is the full spectrum. Species conservation is not only about wilderness conservation. It’s also about protecting the livelihood of people even while changing the dominant relationship that humans have had with other species. In India, it’s an economic issue, not just an ecological one.

Earth Democracy connects people in circles of care, cooperation, and compassion instead of dividing them through competition and conflict, fear and hatred.