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

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.

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.

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.

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.

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

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.