Reflections On Social Ecology: The Landscape We All Share

A series by Tessel van der Putte.

Cold Feelings by Djuno Tomsni

Why do people say there is no climate justice without social justice? For example, without Indigenous land rights, women’s rights, or ending modern-day slavery, to name just a few? Social ecology is a framework that links the ecological crisis (and its solutions) to systems of power and inequality. As Murray Bookchin wrote, “Nature is not a mere collection of things, but a totality of processes, a dialectical unity of nature and society.” [1] In other words—and perhaps in more poetic terms—social ecology suggests that how we treat each other is mirrored in how we treat the Earth.

As a visual artist, I am always looking for ways in which human nature is reflected in the broader dynamics of the natural world—or, conversely, ways in which we recognize nature’s patterns within our own internal landscapes. When I look at a thriving group of friends or family members, for example, I think of a healthy forest, with its rich and interconnected root and mycelium systems underground… unspoken bonds through which knowledge is shared and support is given. Above ground, a forest showcases diversity, wild and expansive growth, and—not to mention—seasons of rest and seasons of blooming. When I see a wild, flowing river, with clear waters and soft banks beaming with color and diversity, I think of our mental “flow” and our capacity to create new paths without rigidity, in connection with our surroundings. I think of the absence of resistance in our daily work from artificial elements, and the feeling of movement and space that we all need to thrive.

Nature holds up a mirror—sometimes poetically, sometimes literally—to our social being and behavior. Yet too often, nature has been viewed as the antithesis of the human world, as if the two define and exclude each other. For this very reason, the lens of social ecology is so compelling. As an artist, I often blur the boundaries between human bodies and their surroundings in my paintings, rendering voids obsolete and allowing natural elements to inform the flow and interconnectedness of figurative depictions. There is no real separation. This is, in essence, a social ecological approach to our experience of the world around us.

Nature and society are interwoven. And as I depict in my art, those “empty spaces” between us are, in fact, valuable places of transformation and exchange. As much as the human mind wants to create categories, we are, in reality, all part of the same landscape, braided together in mutual dependence. Just imagine, for a moment, how the air in your lungs right now was once the oxygen exhaled by a nearby forest—or how the water in your bladder was once part of a river and may soon become part of the ocean!

The framework of social ecology presents ecosystems and social systems as deeply intertwined, challenging the belief that nature is separate from human life. A no-brainer, right? Yet what this requires is reflection on our cultural behaviors, value patterns, and identity-making. It asks us to heal our relationship with the Earth by reimagining how we see ourselves—and, more importantly, how we live with each other.

Sadly, countless—if not most—human relationships in our society are based on exclusion. All cultures know hierarchy, and in our relationships, we often hide a strong sense of competition and transaction, rather than emphasizing nurture and reciprocity. Social ecology finds that the roots of the ecological crisis lie in such systems of hierarchy—and that power over people extends to power over nature. The extreme expressions of this—such as racism, patriarchy, capitalism, and the centralized state—disconnect us from our place in a much wider ecosystem, from each other, and from the Earth.

What we need on a social level trickles down into environmental balance and well-being. This may be found in decentralized, directly democratic communities that are personal and local enough to:

• Include all in the process of growth and improvement

• Cultivate mutual care and responsibility

• Decide based on local ecological knowledge

• Build accountability through human and personal, face-to-face relationships

• Ensure policies stay within the limits of what the environment can support (sustainability for today and future generations)

As such, ecological harm doesn’t come from “bad people” per se, but from unjust (or unhealthy) systems that people are part of—systems that some thrive in, but many struggle in or are excluded from. I find this idea both daunting and empowering. As we become aware of blind spots and systemic social issues, we are invited to be creative and to reimagine our desired future. Humans are—or can be—part of the solution.

In essence, social ecology asks us to recognize nature as a living community to which we all belong. Because it highlights an ecological ethic grounded in balance, interconnection, and reciprocity, inclusion becomes crucial. Everyone has a place in the dance of the ecosystem—an important role to play, and invaluable insights to bring. Lived experiences, underrepresented voices, and overlooked realities must therefore be looked at closely, as they hold untapped solutions and potential for the entire system. In this respect, we in Western societies—former colonial empires and desensitized urban environments—have a lot to learn from Indigenous worldviews and nature-based spiritualities. But also, the leadership of women has long been underrepresented and excluded from decision-making and narrative-shaping. Both themes we will continue to explore further in this series on social ecology.

Conclusion

“Action on behalf of life transforms. Because the relationship between self and the world is reciprocal, it is not a question of first getting enlightened or saved and then acting. As we work to heal the Earth, the Earth heals us.”

— Robin Wall Kimmerer, Braiding Sweetgrass

Social ecological approaches invite us to see society and nature as an evolving whole, where freedom and ecological balance arise by transforming hierarchies into healthy and mutually beneficial relationships. It calls for self-governed, democratic communities living in balance with the Earth—and it calls for personal introspection and reflection, because we are all, in one way or another, affected by the unhealthy systems we are part of (and, to some extent, help maintain through our behaviour and beliefs).

Transforming systemic blind spots and flaws isn’t done overnight. It takes commitment, optimism, innovative and creative approaches, and mutual trust. We got started with Greenseed because we see the potential in working with women—the way they are incredible at sharing knowledge and amplifying voices—and we hope to keep scaling our work as we grow alongside them. There are many ways to contribute to healthier, more inclusive systems, however. Do you have any interesting experiences or insights to share? Feel free to send us your story—perhaps we can feature your blog here next!

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Footnotes

[1] Murray Bookchin – The Philosophy of Social Ecology: a foundational text exploring how ecological and social issues are inseparable, and how hierarchy (not just capitalism) is at the root of the ecological crisis.

[2]

1. Research from the American Psychological Association shows that female leaders tend to foster more collaborative, inclusive, and ethical workplaces, traits that are critical in sustainability work.

2. According to the European Investment Bank, climate solutions become more effective and socially inclusive when women are in leadership roles.

3. The campaign She Changes Climate advocates for full representation of women in climate negotiations and leadership, emphasizing that equitable participation is essential for effective environmental action.