Vandana Shiva Quotes

[How do I do it?] Well, it's always a mystery, because you don't know why you get depleted or recharged. But this much I know. I do not allow myself to be overcome by hopelessness, no matter how tough the situation. I believe that if you just do your little bit without thinking of the bigness of what you stand against, if you turn to the enlargement of your own capacities, just that itself creates new potential. And I've learned from the Bhagavad-Gita and other teachings of our culture to detach myself from the results of what I do, because those are not in my hands. The context is not in your control, but your commitment is yours to make, and you can make the deepest commitment with a total detachment about where it will take you. You want it to lead to a better world, and you shape your actions and take full responsibility for them, but then you have detachment. And that combination of deep passion and deep detachment allows me to take on the next challenge, because I don't cripple myself, I don't tie myself in knots. I function like a free being. I think getting that freedom is a social duty because I think we owe it to each not to burden each other with prescription and demands. I think what we owe each other is a celebration of life and to replace fear and hopelessness with fearlessness and joy.

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.

You cannot insert a gene you took from a bacteria into a seed and call it LIFE. You have not created life, instead you have only polluted it.

When you control seed you control food

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.

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.

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

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.

The only way to build hope is through the Earth.

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.

I think the American people should see that the corporations abandoned them long ago. That people will have to build their own economies and rebuild democracy as a living democracy. The corporations belong to no land, no country, no people. They have no loyalty to anything apart from their profits. And the profits today are on an unimaginable scale; it has become illegitimate, criminal profit - profits extracted at the cost of life.

If you are doing the right thing for the earth, she's giving you great company.

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.

Today you have a situation where now the prescription is: People who don't have enough money to buy food should end up paying for their drinking water. That is going to be the kind of situation in which you will get more child labor. You will get more exploitation of women. You're going to get an absolutely exploitative economy as the very basis of living becomes a source of capital accumulation and corporate growth. In fact, the chief of Coca-Cola in India said: "Our biggest market in India comes from the fact that there is no drinking water left. People will have to buy Coca-Cola.

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.

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

Seed is not just the source of life. It is the very foundation of our being.

Soil, not oil, holds the future for humanity.

The fight for truth ... is not just our right as free citizens of free societies. It is our duty as citizens of the earth.

The liberation of the earth, the liberation of women, the liberation of all humanity is the next step of freedom we need to work for, and it's the next step of peace that we need to create.

In nature's economy the currency is not money, it is life.

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

The myth of "free choice" begins with "free market" and "free trade". When five transnational corporations control the seed market, it is not a free market, it is a cartel.

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.

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.

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.

The only way to build hope is throuhgh the Earth.

The kind of capitalism we are seeing today under this expansion of property into living resources is a whole, new, different phase of capitalism. It is totally inconsistent with democracy as well as with sustainability. What we have is capital working on a global scale, totally uprooted, with accountability nowhere, with responsibility nowhere, and with rights everywhere. This new capital, with absolute freedom and no accountability, is structurally anti-life, anti-freedom.

We are either going to have a future where women lead the way to make peace with the Earth or we are not going to have a human future at all.

An organic farmer is the best peacemaker today, because there is more violence, more death, more destruction, more wars, through a violent industrial agricultural system. And to shift away from that into an agriculture of peace is what organic farming is doing.

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

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.

The end of consumerism and accumulation is the beginning of the joy of living.

Nature shrinks as capital grows. The growth of the market cannot solve the very crisis it creates.

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.

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.

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.

The time has come to reclaim the stolen harvest and celebrate the growing and giving of good food as the highest gift and the most revolutionary act.

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.

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.

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.

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

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.

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

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.

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.

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 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.

I didn't leave physics because of boredom. I left it because other issues compelled me in a bigger way. And I always say to myself, "When I'm 60, I'd like to go back to what I interrupted."

The primary threat to nature and people today comes from centralising and monopolising power and control. Not until diversity is made the logic of production will there be a chance for sustainability, justice and peace. Cultivating and conserving diversity is no luxury in our times: it is a survival imperative.

If you read Wall Street's reports, they don't talk of soya bean as originating in China. They don't talk of soya bean as soya bean. They talk of Monsanto soya. Monsanto soya is protected by a patent. It has a patent number. It is therefore treated as a creation of Monsanto, a product of Monsanto's intelligence and innovation.

Being a planetary citizen does not need space travel. It means being conscious that we are part of the universe and of the earth. The most fundamental law is to recognise that we share the planet with other beings, and that we have a duty to care for our common home.

Whatever happens to seed affects the web of life.

Food is the place where you begin.

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.

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

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.

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.

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.

The business of grabbing and money-making, through a violent extractive economy that the 1% have built, is burdening the earth and humanity with unbearable and non-sustainable costs, and has brought us to the brink of extinction. We do not have to escape from the earth; we have to escape from the illusions that enslave our minds and make extinction look inevitable.

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

It's worse than slave trade because what is being traded is the very knowledge that makes survival possible for 80 percent of the people of this world. These 80 percent live on the biodiversity and the knowledge they have evolved as part of a rich collective heritage involving the use of seeds for growing crops and medicinal plants for healing.

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.

I absolutely get thrills from taking on these big guys and recognizing how, behind all their power, they are so empty. I just keep going at it. Each of these balloons does deflate. I've seen a lot of balloons get deflated in my life.

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

Seen from a monocultural perspective, manipulating objects is very, very clever. But seen from a multidimensional perspective, from a perspective of diversity, this is extremely crude because what we have lost out on is a cow that serves as a source of sustainable energy.

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.

We can and must respond creatively to the triple crisis and simultaneously overcome dehumanization, economic inequality, and, ecological catastrophe.

I do not allow myself to be overcome by hopelessness, no matter how tough the situation. I believe that if you just do your little bit without thinking of the bigness of what you stand against, if you turn to the enlargement of your own capacities, just that itself creates new potential.

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.

We have to build movements in the face of trade retaliation on the basis of people's democratic rights, on the basis of an ancient heritage of collective innovation. We work from the grassroots all the way to the national government and the World Trade Organization. It basically means being very multidimensional in our campaigns. And that is where part of the fun is. It involves both resistance and creativity. It involves constructive action, while at the same time saying "no."

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.

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.

Living democracy grows like a tree, from the bottom up.

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

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.

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

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.

There are scarcities in drinking water when you pollute the groundwater with nitrates. There is a scarcity in diversity when you create huge cornfields with the same strain of corn so that when one disease strikes - which happened in the United States in the 70s - all the cornfields in the country are wiped out. That was the first time the U.S. realized the value of diversity in agriculture and began to discuss genetic resources and their conservation.

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.

You are not Atlas carrying the world on your shoulder. It is good to remember that the planet is carrying you.

The abuse of the Earth is the ecological crisis.

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."

We must occupy the food system to create food democracy.

It is not an investment if it destroys the planet

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.

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.

I describe what is happening as 'food fascism' because this system can only survive through totalitarian control. With patents on seed, an illegitimate legal system is manipulated to create seed monopolies. Seed laws that require uniformity - which criminalize diversity and the use of open-pollinated seeds - are fascist in nature. Suing farmers after contaminating their crops is another aspect of this fascism. Pseudo-hygiene laws that criminalize local, artisanal food are food fascism. And attacks on scientists and the silencing of independent research are examples of knowledge fascism.

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.