Why a just energy transition demands Queer Intersectional Ecofeminism
Introduction: Re-evaluating the "Just" in Energy Transition
The global imperative to transition from fossil fuels to clean energy sources has given rise to the concept of a Just Energy Transition (JET). This framework is envisioned as an iterative and continuous process, aiming to foster a sustainable, resilient, and equitable economy. At its core, JET seeks to provide decent, productive, and ecologically responsible livelihoods, nurture social dialogue, and ensure a fair distribution of the costs and benefits associated with evolving energy systems. The fundamental objective is to reduce existing inequalities rather than inadvertently worsening them during this profound societal shift.
The principles underpinning a Just Energy Transition are comprehensive and encompass the pursuit of positive environmental, social, and economic outcomes. This includes delivering equitable benefits, safeguarding the human rights of communities affected by energy shifts, and ensuring the meaningful inclusion of all societal groups in decision-making processes. Beyond mere decarbonization, JET represents a holistic approach designed to minimize disparities, protect vulnerable populations, and guarantee equitable access to energy resources. It incorporates a multifaceted understanding of justice, including "distributive justice," which calls for the fair sharing of the transition's advantages and challenges; "procedural justice," emphasizing the right to participate in decisions that impact individuals; and "restorative justice," focused on rectifying historical inequities.
The Central Argument: Binary Data's Inherent Flaw in Achieving True Justice
Despite the laudable ambitions of the Just Energy Transition, a critical examination reveals a profound limitation: its pervasive reliance on binary gender data. This methodological constraint impedes a comprehensive understanding of energy relationships, which are demonstrably gendered and extend far beyond a simplistic male/female dichotomy. The operationalization of "justice" within current JET frameworks becomes thus compromised when it fails to capture the full spectrum of human experience due to these data limitations, leading to an incomplete and exclusionary approach to equitable energy futures.
The issue is also compounded by a prevalent assumption that energy is a "gender-neutral" domain, with the male (cisgender, heterosexual, most likely white) perspective implicitly or explicitly serving as the norm in policy formulation. This "gender-blindness" is not a benign oversight but a systemic reinforcement of existing inequalities. When data is not disaggregated beyond a binary, the distinct needs, vulnerabilities, and contributions of women and gender-diverse people remain unseen, perpetuating disparities and leading to missed opportunities for effective and equitable policy interventions. This demonstrates a deep-seated and (un)conscious bias in policymaking that prioritizes a dominant perspective.
Proposing Queer Intersectional Ecofeminism as a Transformative Lens
To truly embody justice and equity, the energy transition necessitates a more nuanced and inclusive framework: queer intersectional ecofeminism. This approach integrates critical insights from ecofeminism, which highlights the interconnected oppression of women* and nature; intersectionality, which acknowledges the compounding effects of multiple social identities; and queer theory, which deconstructs rigid binaries and heteronormativity.
This integrated lens offers a pathway toward a holistic, de-essentialised, human-centered energy system that recognizes and values the experiences of all people. It is vital for those who have been marginalized by traditional frameworks, as it ensures that no one is left behind in the global shift toward sustainability.
Gendered Realities of Energy Access and Burden
Energy needs and the relationships people have with energy are profoundly gendered; they are demonstrably not gender-neutral. Women*, especially those residing in the Global South and rural areas, disproportionately bear the burden of energy poverty due to prevailing societal norms and traditions that restrict their equal access to modern energy services. Women* frequently serve as the primary managers of household energy, undertaking energy-intensive tasks such as cooking, cleaning, and laundry. This role exposes them to significant health risks that come for instance from the use of unclean cooking fuels like wood and charcoal, which contribute to respiratory illnesses.
Economic disparities further exacerbate this burden. The gender pay gap, lower disposable incomes, and the overrepresentation of women in single-parent households render them more susceptible to energy poverty and less able to afford clean energy solutions or energy efficiency upgrades for their homes. This often forces difficult choices, compelling households to reduce or forgo basic necessities such as food and medicine to cover energy bills. Moreover, physiological vulnerabilities, especially among older women, heighten their susceptibility to the health impacts of extreme heat and cold, further intensifying the risks associated with energy poverty. The considerable time spent collecting traditional fuels also limits women's opportunities for education, income generation, and leisure, thereby perpetuating cycles of poverty and inequality. This demonstrates that energy poverty is not merely an economic issue but a deeply social and gendered one, requiring targeted, gender-sensitive interventions beyond general economic aid.
The Invisibility and Exclusion of Non-Binary and Gender-Diverse People
The pervasive use of binary gender data (male/female) in energy research and policy creates significant gaps, effectively rendering the experiences and needs of non-binary and gender-diverse folk largely invisible. As the saying goes, "what gets counted counts," and when data is not disaggregated beyond binary sex, the diverse needs and contributions of these populations are systematically overlooked. This data gap is acknowledged in academic literature, which notes that there are "very few research publications revolving around climate politics or any field that falls under the umbrella of the environmental humanities that study the impacts on people who fall outside the male/female framework".
The assumption of the "male perspective as the norm" in policymaking excludes non-binary experiences. This leads to policies that are either ill-adapted or, in some cases, actively harmful to these populations. A compelling analogy can be drawn from the historical design of car crash test dummies, which were based on the average male body, consequently placing women at a higher risk of injury or death in collisions. Research further indicates that non-binary people report experiencing more gender-based discrimination and possess distinct career and life aspirations, yet economics research largely overlooks their unique circumstances. Our occupational participation and identity expression are deeply intertwined with their gender identity, and the inability to engage in occupations that align with their identity can result in distress and occupational deprivation. These unique experiences are fundamentally missed by binary data collection.
Ecofeminism: Unpacking Interconnected Oppressions
Ecofeminism, a philosophical and social movement that emerged in the 1970s with Françoise d'Eaubonne's coinage of the term in 1974, started with an examination of the profound connections between women and nature, and evolved to include other marginzalised people. It developed as both an activist and scholarly endeavor, challenging prevailing gender relations, social institutions, economic systems, and scientific perspectives. The core premise of ecofeminism is that the domination of nature and the exploitation of women are intricately interconnected, stemming from common systems of power that prioritize the interests of a privileged few. This perspective asserts that environmental destruction and social injustice share a common adversary: the prevailing patriarchal system.
Critique of Patriarchal Dualisms and Hierarchical Thinking
Ecofeminist thought offers a trenchant critique of patriarchal, male-centered societies that tend to characterize both nature, indigenous peoples, queer folks, and women as chaotic, irrational, and inherently in need of control. In contrast, cisgender, straight men are usually depicted as rational, ordered, and therefore uniquely capable of directing the use and development of both women and natural resources. This conceptual division establishes a hierarchical structure that consolidates power in the hands of men, thereby facilitating the exploitation of women and nature for cheap labor and resources.
The mindset of exploiting nature for maximum value is deeply rooted in this patriarchal worldview, which treats the planet as a mere commodity and prioritizes immediate economic gain over long-term environmental well-being. This anthropocentric perspective places humans, and, more specifically, a particular ideal of patriarchal masculinity, at the apex of a perceived hierarchy, empowering them to manage and exploit nature, ultimately leading to its degradation. This suggests that a shared logic of domination, driven by patriarchal and capitalist systems, reduces both the environment and certain human groups to objects for profit. This "othering" and commodification directly enables exploitation, whether of natural resources or human labor. A truly just energy transition cannot succeed by merely switching energy sources; it must fundamentally dismantle the exploitative mindset that underpins the current system, which perceives both the environment and certain human populations as disposable assets.
The historical link between fossil fuel production and consumption and a specific ideal of masculinity and its power relations, of patriarchal men, who produce and consume fossil fuels without guilt, reveals a deeper cultural dimension to the environmental crisis. This indicates that resistance to energy transition is not purely economic; it is also rooted in a romanticized, regressive political sentimentality tied to a dominant masculine identity. Achieving a just transition therefore requires not only technological shifts but also a cultural re-evaluation of what constitutes "power" and "progress" to challenge the very identity constructs that perpetuate fossil fuel dependency.
Ecofeminists actively challenge traditional dualisms, such as human/nature, male/female, and culture/nature, and argue that these artificial separations enable and perpetuate exploitation. We advocate for an integrated approach that recognizes the interconnection and interdependence of all things, moving decisively away from hierarchical structures.
Advocating for a Holistic, Non-Hierarchical Worldview
Ecofeminism champions an alternative worldview that reveres the Earth as sacred, rejects anthopocentsism and Eurocentrism (and many other "isms"), acknowledges humanity's profound dependency on the natural world, and embraces all life as inherently valuable. This includes a call to revalue scientific inquiry to incorporate subjectivity and intuition, and a steadfast insistence on employing affirming and nonviolent methods for problem-solving. The movement seeks to empower women* and marginzalised and racialised folks, and protect the environment , to foster an ethic of caring and a politics of solidarity. The overarching aim is to dismantle the nature/culture divide, thereby undermining the very systems of domination that have historically governed human and ecological interactions.
Intersectionality: Broadening the Scope of Justice
Intersectionality, a critical theoretical framework introduced by Kimberlé Crenshaw, provides a vital lens for understanding how multiple categories of identity—including gender, "race/ethnicity" (there is only one race, the human race!), class, age, disability, sexuality, and citizenship—do not operate in isolation but rather intersect and interact to create unique and compounded experiences of privilege and oppression. This framework explicitly rejects any universal categorization of an individual or group's experiences, highlighting, for example, the "inability of a single-axis framework to capture the experiences of black women".
Expanding Traditional Ecofeminism through Intersectional Analysis
While ecofeminism has long held a commitment to intersectional analysis, its early forms faced critiques for sometimes homogenizing the experiences of women and failing to adequately consider the diverse realities shaped by socio-political and cultural identities. This initial "Western" focus on gender and nature overlooked the varied experiences of women based on their "race", caste, class, religion, and other factors.
Intersectional ecofeminism explicitly recognizes and foregrounds the marginalization of both nature and women, with a particular emphasis on the discrimination and exploitation they encounter due to the "effects of sexism, class, homophobia, caste systems, and racism on women and their relationship with the environment". This expanded analysis allows for a more nuanced understanding, for instance, by highlighting the distinct experiences of a Dalit or Adivasi woman compared to an urban upper-class woman in relation to her natural environment.
Revealing Systemic Injustices in Environmental and Energy Contexts
Intersectionality is indispensable for comprehending how environmental degradation and climate change disproportionately impact people of the global majority, LGBTQIA2S+ people, low-income populations, and Indigenous groups. These communities are more vulnerable to pollution, environmental disasters, and resource depletion. For example, women* of color face disproportionate impacts from patriarchal communication systems that perpetuate the oppression of nature and environmentalism. The most vulnerable people and systems are also the most adversely affected by climate change, a reality driven by intersecting socio-economic development patterns.
This framework helps uncover a chain of abuse and exploitation towards people in our unsustainable actions, as seen in industries like fast fashion, where women* are the ones to bear the brunt of labor and consumption burdens while profits accrue predominantly to men. Dorceta Taylor's critique, cited in the literature, powerfully articulates that "black women of degraded communities are 'the waste products of capitalist production and excessive consumption'". This goes beyond simply noting disproportionate impact; it suggests that the very economic system driving environmental degradation actively produces and discards certain human populations, particularly women of color, as expendable byproducts. This highlights a deep, systemic link between environmental racism, classism, and gender oppression, indicating that addressing environmental injustice requires a fundamental challenge to capitalist structures that normalize such "waste."
In the energy context, an intersectional approach reveals how various sociodemographic factors—such as gender, age, socioeconomic status, and ethnicity, interact to shape energy attitudes and behaviors. It also exposes how access to renewable energy technologies or home weatherization is, more often than not, lower in historically marginalized communities. This allows for a more differentiated analysis of energy inequality, which focuses on the uneven distribution of energy expenditures, access, and burdens across various socio-economic groups.
Queer Ecofeminism: Deconstructing Binaries for True Inclusivity
Queer ecofeminism emerges from the dynamic intersection of ecofeminist and queer theories (think Queer Ecology for instance), offering a crucial expansion of research beyond the restrictive limitations of the gender binary. This approach explicitly challenges the normalization of binary gender, the exclusion and erasure of intersex and transgender people, and compulsory heterosexuality within environmental and energy discourses. It operates on the understanding that natural spaces have always and will always be queer. This represents a new paradigm for environmental communication, one that actively includes historically subordinated perspectives such as queer ecofeminism.
Deconstructing Dualisms and Essentialist Notions of Gender and Nature
A core contribution of queer ecofeminism is its critique of the colonial gender binary that has historically shaped environmental and social understandings. It aims to de-essentialize ecofeminism itself, moving away from problematic notions that women* possess an inherent affinity with nature. Such essentialist ideas can homogenize women* and femme folks, and reify restrictive, biologically innate notions of gender.
From a uniquely queer perspective, this framework deconstructs and challenges the binary framework between nature and culture, a framework perpetuated by patriarchal, colonial, and capitalist ideologies that posit humans as separate from ecosystems and therefore free to exploit them. It recognizes that the dominant Western culture's devaluation of the erotic parallels its devaluation of women and nature, thereby reinforcing oppressive dualisms. Queer theory, by interrogating social constructions of the "natural," plays a pivotal role in dismantling these mutually reinforcing systems of oppression.
The central contribution of queer ecofeminism lies in its challenge to the social constructions of the 'natural' and the colonial gender binary. This reveals how oppression operates: by framing certain identities or relationships (e.g., heterosexuality, male/female) as "natural" and others (e.g., queer identities, nature as wild) as "unnatural" or "deviant," dominant systems justify their control and exploitation. This "naturalization" of binaries creates a logic of domination , leading to the devaluation and oppression of anything deemed "other" or "unnatural." To achieve true justice in the energy transition, it is not sufficient to simply include more categories; there must be a fundamental dismantling of the very logic that creates and enforces these oppressive binaries.
Ensuring Comprehensive Inclusivity in Energy Justice
The increasing recognition of the disproportionate experiences of climate change and energy injustice among queer, transgender, non-binary, and gender-fluid people demonstrates the critical need to incorporate our experiences into all climate and energy research data. While the current reliance on the male/female binary has been useful for illustrating the disproportionate suffering of women, it is not enough to provide just and fair results. Acknowledging people's diverse gender identities and moving beyond restricted binaries is crucial for elevating ecofeminism's potential to a truly fair, intersectional and just level.
Integrating Queer Intersectional Ecofeminism for a Transformative JET
Queer intersectional ecofeminism provides a robust and necessary framework for achieving a truly just and inclusive energy transition. It offers a comprehensive lens that transcends siloed approaches to energy justice , recognizing that climate justice is inextricably linked to social justice and the interconnected objectives of the Sustainable Development Goals. This framework promotes a "transversal approach" to energy studies, fostering a relational awareness of historical and contemporary structures of oppression and facilitating innovative methodological approaches. Its ultimate aim is to achieve an equitable and sustainable healthy environment for all.
Implications for Policy and Practice
Inclusive Data Collection: Systematic collection and utilization of gender-disaggregated data, expanded to include age, disability, sexual orientation, and other intersectional categories, are fundamental for developing effective and inclusive energy policies. This necessitates moving beyond simplistic binary categories to accurately reflect the dynamic and multifaceted nature of identity.
Participatory Governance and Co-creation: Energy policies must prioritize human impact and engage community members meaningfully in decision-making processes, recognizing local needs and expertise. This includes actively supporting energy communities and collective self-consumption initiatives to combat energy poverty and promote gender equity.
Targeted Interventions and Structural Reform: Policies must address broader gender disparities, such as pay gaps and the burden of unpaid care work, as well as structural barriers to leadership for women and gender-diverse individuals. This involves promoting flexible work arrangements, accessible childcare, anti-discrimination policies, and safe workplaces.
Challenging Underlying Power Structures: An effective energy transition requires looking beyond purely technological advancements to challenge the underlying power structures and economic imperatives that perpetuate unsustainable energy cultures. It calls for a significant focus on labor and social reproduction as fundamental precursors to a truly just transition.
Conclusion: Towards a Holistic and Equitable Energy Future
A truly "just" energy transition will remain unattainable as long as it operates within the confines of binary gender data and fails to address the deeper, interconnected oppressions that permeate societal structures. The limitations of current frameworks, which overlook the nuanced realities of diverse populations and fundamentally compromise the aspirational goals of equity and human rights within the energy sector.
Queer intersectional ecofeminism is not merely an optional addition but an indispensable, transformative lens. It exposes the systemic flaws inherent in conventional approaches and offers a holistic pathway forward. This framework moves beyond superficial inclusivity to actively challenge patriarchal dualisms, recognize the full spectrum of gender identities, and integrate the complex realities of "race", class, and sexuality into energy policy and practice.
Integrating queer intersectional ecofeminism in policymaking, research, and environmental activism is therefore essential for building energy systems that are truly equitable, sustainable, and inclusive of all identities.