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.

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

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.

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

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.

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.

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.