When you take the entire system into account, ways of developing more of something in one dimension can actually create scarcities in another. If we say we have to increase production because people need more food, more housing, more meat, or more milk, we can make one thing grow in a certain way. But by doing that we create externalities so that there are scarcities in other related things.

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.

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.

Uniformity is not nature's way; diversity is nature's way.

I think the structures of exclusion are more systematically built up in American society, for example, so that young girls interested in science eventually lose their confidence over time. The structures of exclusion work against them. We have other structures of exclusion in India, but not around modern scientific knowledge.

My travels through physics really are the same urges that make me travel through ecology. They are not really different, except that there is an added dimension of seeing ecological destruction and seeing the very life-support system that makes us survive on this planet being destroyed. That makes me do more than just inquire; it compels me to act and to intervene.

It is time to learn from the mistakes of monocultures of the mind and the essentialising violence of reductionist thought. It is time to turn to diversity for healing.