When writing each journal, aim to demonstrate a strong and thorough understanding of the materials at hand. Critical thinking and analysis are important, so try to avoid excess summarization of materials and do your best to creatively engage with the material instead.

While maintaining respectful and professional language, you are encouraged (but not required) to compose journals in first-person narrative.

You may do a close reading of your chosen texts, offering your interpretation of the materials and how they connect. Or, you may choose to broaden your analysis and demonstrate how the materials connect to the rest of the course or to everyday life and knowledge. Leading questions and optional writing prompts are provided for each journal.

Each journal submission should cite a minimum of two (2) resources prompted within your online course material, with at least one (1) of these resources being a required resource. You may use recommended resources in lieu of required resources for your second source. Please note resources may also include multimedia sources such as videos, podcasts, artwork, etc., not just scholarly articles.

You may easily exceed the two-source minimum depending on the breadth of your analysis. While a close reflection of two course resources is sufficient for a journal submission, you may find yourself reflecting back on concepts covered previously in the course, or materials from outside of the course. There is no maximum to the number of sourcesjust be sure all references are properly cited and that quotes do not exceed 15% of your assignment composition.

This journal must be written in response to the content found in Modules 3 and/or 4.

Journal 2 should be 2.5 to 3 double-spaced pages in length, using 12-point Times New Roman.

Question to answer: How does environmental violence maintain cisheteropatriarchy?

This is asking you to think about how violence against the land, like pollution, extraction, and destruction, also keeps systems of power in place that benefit straight, cisgender men, while harming women, LGBTQIA+ folks, and Indigenous communities.

So, I can't write the paper for you, but I can help you figure out how to frame it.

I wrote you a simple outline that you could follow to kick start the actual writing:

1. Introduction

• You should rephrase the question in your own words to show you understand it. For instance, you can say this: "This journal explores how environmental destruction is actually a tool that helps keep patriarchal and colonial systems in power, especially harming Indigenous women and gender-diverse people."
• Briefly introduce the two sources you'll use:
  • Required: Violence on the Land, Violence on Our Bodies report.
  • Second: One of the podcasts you listened to (either Lyla June or Inner Hoe Uprising).

2. For your Argument 1, discuss how environmental violence targets both land and bodies

• I suggest pulling examples from the Women's Earth Alliance report, like how extractive industries harm the land and bring in "man camps" where violence against Indigenous women rises.
• You should also mention how destroying the land is part of destroying Indigenous governance, since women are often the cultural and reproductive holders of future generations.
• You can use that quote from Amanda Lickers about "if you destroy the women, you destroy the nations." This will effectively strengthen your argument.

3. For your argument 2, explore how this violence keeps cisheteropatriarchy in power

• You could talk about how this isn't just random violence, that it's actually strategic. It protects and perpetuates systems that let straight and cisgender men and corporations keep control over land and people.
• If you listened to Lyla June, you might cite her idea of reciprocity with the land and how current systems break that relationship to keep people disconnected and easier to control.
• Or, if you liked the Inner Hoe Uprising podcast, mention how pollution and environmental harm are also reproductive justice issues.

4. For your conclusion, briefly discuss why Indigenous-led resistance is important

• You should end with some reflection on how resistance movements are being led by Indigenous women, Two-Spirit, and gender-diverse folks.
• You should also mention the idea of rebuilding relationships with land and community as a way of resisting or fighting back against these destructive systems.

Here are the resources:

[This is from the course website module 3]

The reason ecocide is the first practical topic of this course, being covered in both Modules 3 and 4, is because environmental violence is a core component of colonial conquest, connecting all peoples' experiences of imperialism, colonialism, and consumer capitalism. Land-based and interspecies relations connect all of our experiences of life, as we have shared responsibilities to the land and all our relations, and live in constant relationship to physical space and place.

The resources you will interact with in this module demonstrate how ecocide intersects with femicide, or gender-based violence in colonial contexts. They will also demonstrate, as part of the course's theoretical foundation, how our alienation from land and non-human beings under capitalism set us up for interpersonal and intercommunal alienation, as well as the violence it brings. We will also explore, on the other hand, how fostering various forms of intimacy and rebuilding relationship with non-human beings and the land can help us connect to ourselves and each other. In this module and the next, you will have the opportunity to think through how these endeavors can minimize harm and decrease the likelihood of violence on many levels.

Key resource:

Women's Earth Alliance. (2016). Violence on the land, violence on our bodies: Building an Indigenous response to environmental violence. Women's Earth Alliance and Native Youth Sexual Health Network.

[this is from that article]

VIOLENCE ON THE LAND, VIOLENCE ON OUR BODIES | 3 "Everything from the family to the Longhouse has been affected by industry and by the way it operates in our territories and on our bodies." - Iako'tsira:reh Amanda Lickers (Turtle Clan, Seneca) Our Solution The Violence on the Land, Violence on our Bodies initiative report and toolkit centers the experiences and resistance efforts of Indigenous women and young people in order to expose and curtail the impacts of extractive industries on their communities and lands. Together, our team traveled to some of the most heavily impacted Indigenous territories in the U.S. and Canada to listen to frontline communities. From the American Southwest to Canada's tar sands region of Alberta, our team walked with Navajo youth across their sacred lands in New Mexico and witnessed First Nations' women and young people bravely speaking up in defense of their land, their people, and future generations. Our goal was to detail through community interviews and research the environmental violence suffered by community members. We also sought to share their resistance efforts, and provide advocacy tools and strategies to support their work. In addition to heart-breaking stories, our interviews uncovered two important nuances: 1) healing and ceremony are crucial components to the work being done to respond to environmental violence; and 2) while local, federal, and international laws and policies serve as critical tools, Indigenous peoples are also designing more immediate solutions to reducing harm, which are culturally-safe and community-based. This report is paired with a toolkit for Indigenous communities that offers workshop templates for environmental violence teach-ins, resources for healing and land-based medicines, and a community health assessment. These and other practical tools aim to help Indigenous communities identify the connections between the way their bodies and lands are being impacted, and it also provides the means to combat the dangers of environmental violence. Most importantly, the toolkit offers both guidance and support for developing and strengthening culturally-rooted, nation-specific responses to the unrelenting traumas Indigenous communities face.

Why Now? With natural gas and oil extraction intensifying in North America, it is important now more than ever to amplify the voices of those most impacted: the Indigenous people from communities adjacent to the contaminated soil, open-air wastewater pits, and dangerous industry workers' camps. But, engaging a larger audience isn't enough. This report offers the much needed documentation that policy makers and international bodies need to change the interlocking systems of oppression that make environmental violence in Indigenous communities a grim reality.

4 | INTRODUCTION Mohawk grandmother and traditional midwife Katsi Cook teaches that, "women are the first environment."1 She also explains that in the Mohawk language, one word for midwife is iewirokwas, which means, "She's pulling the baby out of the Earth."2 These teachings describe how the waters of the Earth and the waters of our bodies are the same; for better or for worse, there is an undeniable connection between the health of our bodies and the health of our planet. Violence that happens on the land is intimately connected to the violence that happens to our bodies. As Iako'tsira:reh Amanda Lickers (Turtle Clan, Seneca) explained to our team, today we see that the strategies of colonization, genocide, and ecocide hinge on that very connection between Indigenous lands and bodies. As Amanda points out, "The reason women [are] attacked is because women carry our clans and...by carrying our clans, are the ones that hold that land for the next generation. That's where we get our identity as nations. So if you destroy the women, you destroy the nations, and then you get access to the land." These links between land and body have never been more apparent than in recent years with extractive industriesii drilling, mining, and fracking lands on or near traditional Indigenous territories. These industries provide economic benefits to transnational corporations and national economies, but at a cost Indigenous communities are still grappling to understanda cost most deeply felt by women and young people.

The Seeds of This Work In 2014, the Violence on the Land, Violence on our Bodies initiativea partnership between Women's Earth Alliance (WEA) and the Native Youth Sexual Health Network (NYSHN)began formally exploring the connection between the health of Indigenous peoples' lands and the health of their bodies in the context of extractive industries. As explained in the following chapter, this initiative (and the movement to address environmental violence) grew out of the work of generations of Indigenous knowledge holders and leaders, somethough not allof whom we have the honor of being able to include in this report and toolkit. This partnership has also grown out of the work our organizations have been doing for many yearsspecifically through WEA's efforts to ally with and support international grassroots women environmental leaders who are safeguarding their communities and the earth, and through NYSHN's work around increasing sexual and reproductive health, rights and justice for Indigenous young people. This work recognizes that there is still more to do to directly to support communities in addressing environmental violence, particularly in cases where it was obvious that a lack of formal documentation on its destructive impacts often resulted in inaction by the state, industry, policy makers, and international bodies. Furthermore, although local, federal, and international laws and policies can serve as a critical tool and resource, Indigenous peoples still seek more effective, culturally-safe, and community-based ways to reduce the immediate harms they face.3 To support these efforts, the Violence on the Land, Violence on our Bodies team began traveling to impacted areas and meeting with Indigenous women and youth leaders to learn about the ways they experience trauma on their lands and bodies. Our team also listened for the ways they are healing themselves and their communities, as well as the areas in which they could use additional support. This initiative aimed, in part, to develop this report and the accompanying toolkit. These resources bear witness to the Indigenous experience and also support the leadership of Indigenous women and young people who are resisting environmental violence in their communities. Through key gatherings and by drawing upon the knowledge and shared networks of those who came forward to offer their stories, our team travelled to some of the most heavily impacted Indigenous nations in the U.S. and Canada to learn from and stand alongside these frontline communities. While there are many individuals, frontline struggles and movement leaders we were unable to include here, we hope that by uplifting some of the voices of community members and sharing their experiences, we are able to engage a larger audience in a critical dialogue about the connections between violence done to the land and violence done to Indigenous peoples. We hope this report will spur dialogue in leadership councils as well as industry, government, and international bodies, and catalyze change within the interlocking systems of oppression that perpetuate this violence. We also hope that the strategies in the accompanying toolkitincluding resources for healing and land-based medicines, and conducting a community-based environmental violence assessmentgive community members the practical and effective tools they need to identify these land/body connections and name the environmental violence their communities face. But most importantly, we hope these tools offer communities guidance and support to develop and bolster their own culturally-safe and nation-specific responses to this violence. This work was born out of a commitment to highlight the very real and imminent human costs of energy extraction on Indigenous communities and to support the next generation of Indigenous young women and people in their efforts to safeguard their territories, peoples, and cultures protection that will benefit all life on Earth.

Adding Another Voice to the Conversation One of the more positive shifts in recent years has been the increasing awareness and public outcry around extractive industry's assault on Indigenous lands and people. There are a growing number of Indigenous communities, frontline organizations, and grassroots efforts working around these issues, with many approaching this work from different perspectives. This initiative arrives at this work from an Indigenous reproductive justice frameworkexamining issues of land and body as intimately connected. We also see the solutions to violence as coming from a resurgence of self-determination and consent for people over their bodies and the lands of which they are a part. This framework is an alternative to mainstream responses that often see the bodily impacts of environmental destruction as being solved by increased policing or criminalization, rather than community-based solutions developed by those most often impacted. This framework seeks to move beyond a carceral approach to the violence resulting from environmental destruction. It calls on us to meet communities with humility, respect, and a commitment to deep listening. We understand that each community is unique and may have different needs and struggles. We also recognize that gender-based violence (including environmental violence) disproportionately affects Indigenous women, youth and people who are part of the Two Spirit, LGBTTIQQAiii community and those who are gender non-conformingiv (GNC) and non-binary. Through our response to environmental violence, we seek to uphold Indigenous peoples' self- determination over their bodies and support the leadership of Indigenous women, Two Spirits and young people working to resist this violence, while also decreasing the harms they face from extractive industries. To do this, we understand that violence is not only caused by industry, but also by the role cis-supremacy and patriarchy play in both environmental destruction and environmental justice movements. With the tools included in the accompanying toolkit, we hope to redirect at least part of this evolving dialogue around environmental violence away from a reliance on external resources such as the law as the only solution, and toward returning and re-centering community-based strategies and self-determination for Indigenous peoples over their bodies, lands, and nations. We also hope to share ways for Indigenous peoples to challenge the structures that often lay the foundation for continued violence.3 In short, we seek a more sustainable and culturally-safe pathway forward.

A Dangerous Intersection Those who live in areas rich in natural resources experience first-hand that, "the dominant global economic system is based on continuous growth and thus requires an insatiable supply of natural resources[,] and the world's remaining and diminished resources are often located on indigenous territories."4 In the U.S. alone, some 5% of oil and 10% of gas reserves, as well as 30% of low sulfur coal reserves and 40% of privately held uranium deposits are found on Native American reservations.5 The world's biggest privately owned coal- mining company, Peabody Energy, operates a strip-mining operation on the Black Mesa plateau, located within Hopi and Navajo territories in the southwestern United States. Together, these two minesthe Black Mesa Mine (which ceased operations in 2005 after years of community advocacy around Indigenous water rights) and the Kayenta Mine (still in operation)made up what was once the largest strip-mining operation in the U.S. The Fort Berthold Reservation, home to the Mandan, Hidatsa, and Arikara Nation, has become the epicenter of oil extraction in North Dakota, where more than 35 corporations now extract natural resources.6 In Alberta, Canada, in the Peace River, Cold Lake and Athabasca regions, territory

to numerous First Nations and Mtis communities, is the Tar Sands gigaproject the largest industrial project in history.7 More than 20 corporations operate out of the tar sands, wreaking havoc on the environment and First Nations communities in what is possibly the most destructive project on earth8. These sites of extraction usher in drastic increases in population due to the mostly male workforce; with these men come an increase in drugs, crime, sexual assaults and more. This becomes increasingly alarming when compounded with the marginalization of Indigenous women. Available research reveals that Indigenous women already experience grossly disproportionate high levels of violence. For example, in the U.S.: North Dakota's crime increased roughly 18% between the start of the Bakkenvii oil boom in 2008 and 2013.9 An analysis of crime in 2012 pointed to Western North Dakota, where employment in the oil fields attracts thousands of people into the state, as a source of much of the increase.10 Assaults in Dickinson, ND rose 300%,11 and the tribal police department of Fort Berthold (where the population has more than doubled with an influx of non-Indigenous oil workers) reported more murders, fatal accidents, sexual assaults, domestic disputes, drug busts, gun threats, and more than any year before.12 Once one of the safest states in the country, North Dakota now has the eighth highest incidence of rape in the U.S.13 Statistics published by the United States Department of Justice in 2004 (the last time the agency published comprehensive data on this topic) shows that Native American women are already 2.5 times more likely to experience a violent crime than any other women.14 This means that one out of every three Native American and Alaska Native women are likely to experience some form of gender-based violence in their lifetimes.15 Furthermore, in 86% of these cases, their assailants are non-Native.16 In 2011, only 65% of rapes reported on reservations were prosecuted by the U.S. Justice Department.17 And in Canada: In 2009, the tar sands region of Canada had the countries' highest rate of domestic violence,18 and in 2010, the only women's shelter in the oil sands boomtown of Fort McMurray, Alberta became so overcrowded that the shelter's director held a 3-week hunger strike to draw attention to its desperate need for greater support. As Rebecca Adamson, Indigenous economist, founder and President of First Peoples Worldwide, has written regarding the tar sands, "Because companies resist correcting their systemic operational failures to address the social risks of their operations, thousands of women and children are facing sexual assault and violence. The exploitation of women is ubiquitous."19 According to a 2009 government survey, Indigenous women in Canada were already nearly 3 times more likely than non-Indigenous women to report being a survivor of a violent crime.20 The national homicide rate for Indigenous women in Canada is at least 7 times higher than for non-Indigenous women.21 Indigenous young people in the United States and Canada also face systemic and disproportionate levels of violence and trauma:

In the U.S., Indigenous young people are already more likely to experience substance abuse, have higher rates of trauma (2.3%)22 and are twice as likely as youth of any other race to die before the age of 24.23 And in Canada, in one reserve that was evacuated because of a contaminated water supply, 21 young people between the ages of 9 and 23 committed suicide in one month alone.24 Indigenous young people also have the highest per capita rate of violent victimization, and experience post-traumatic stress disorder at rates that rival that of returning war veterans.25 This dangerous intersection of extractive industry, the violence that accompanies it, and a population of women and young people who are already targets of systemic violence and generational trauma, sets the stage for increased violence on the land leading to increased violence on Indigenous people. However, despite tremendous amounts of data, the statistics above reflect only one aspect of a complex and nuanced situation. Without further information, data alone can make it appear as if the risk factors facing Indigenous communities occur in a vacuum, rather than as part of a larger system of colonization and historical trauma. Viewed alone, statistics do not tell us about the deep impact higher levels of cancers, birth defects, miscarriages, and mental illnesses have on the social fabric of Indigenous communities living near industrial developments. They do not tell the story of how the extractive industry, fueled by corporate and governmental greed, furthers colonial and patriarchal systems by eroding traditional Indigenous governance systems and the role of women in these communities. Most importantly, the above figures do not include the narrative of this unprecedented time in history, when Indigenous women in frontline communities are being recognized and honored for their work over decades to resist the erasure of their people. In spite of the onslaught of assaults on and disregard for their traditions, lands and people, courageous Indigenous women, Two Spirits and young people are continuing to gather, strategize and heal. Everyday, they remember a sister who went missing, an aunt who was murdered, a mother who died of cancer, or a cousin who was driven off a road. They step forward as leaders, weaving the intersecting issues of Indigenous sovereignty, environmentalism, feminism, reproductive health, youth rights, and anti-colonialism. These brave leaders are determined to transform this violence into protection and healing for all. There is a shift growing in these communities, a spirit of resistance. As the participants of the first International Indigenous Women's Environmental and Reproductive Health Symposium (2010) stated, "We recognize that our fundamental, inherent and inalienable human rights as Indigenous Peoples are being violated, as are our spirits and life giving capacity as Indigenous women. Colonization has eroded the traditional, spiritual, and cultural teachings passed down from our ancestors, our grandmothers about our sexual and reproductive health and the connection to the protection of the environment, our sacred life-giving Mother Earth. But...many Indigenous women are reclaiming, practicing, and celebrating these teachings."26 In recent years, a growing number of Indigenous young women have spoken up to government, industry and media about these correlations. They have also developed a more holistic approach within their communities for addressing these issues, which is centered around tradition, ceremony, and the leadership of women and young people.

Indigenous communities have long recognized the connection between people and land. This is expressed through creation stories, ceremonies, and traditional kinship and governance systems. And while colonization, forced removal, and continued land dispossession have attempted to stifle or altogether sever this land/body connection, many women and young people continue to stand strong against this estrangement. NYSHN has been working at the intersection of the land and our bodies, particularly with Indigenous youth, for almost a decade. That work has shaped the core beliefConnected to Body, Connected to Landthat what happens to the land and the environment around us, whether good or bad, also happens to our bodies and to our communities. A critical step for Indigenous land/body defense is to develop language that describes the impacts of environmental degradation on both the social and physical aspects of human life. Once people can conceptualize and articulate these impacts, then communities can discuss, build strategies, and implement change. CHAPTER ONE: Connected to Body, Connected to Land "From a traditional perspective, the health of our peoples cannot be separated from the health of our environment, the practice of our spirituality and the expression of our inherent right to self-determination, upon which the mental, physical and social health of our communities is based." - International Indian Treaty Council's Oral Intervention at the 7th Session of the United Nations Permanent Forum on Indigenous Issues, 199627 Advocates, leaders and organizations that have been engaged in this work for decades have begun using the term environmental violence to describe their experiences. Legacies of a Movement Against Environmental Violence We recognize that the current work to address environmental violence is built upon the legacy of a movement begun by traditional knowledge keepers and groups like White Buffalo Calf Woman Society and the Brave Heart Society. For many years these groups have done critical work to increase the safety of women, revive coming-of-age ceremonies, and share important teachings with young people about their bodies. To this day, the women who hold this knowledge and steward these groups are on the frontlines resisting the harmful impacts of industry on lands and people. Leaders such as Katsi Cook and Faith Spotted Eagle (Ihanktonwan Band of the Dakota/NakotaLakota Nation of South Dakota) engage in what Faith calls a "generational braiding," to share their wisdom and experiences that help to guide this work. This braiding is critical to the success of our movements, for knowledge and work build upon themselves as leadership passes down from generation to generation. In 1994 when Brave Heart Society was revived, Faith recalls how "we felt kind of sheepish about having the audacity to think that we would know how to run a women's society...so we had to ask for help and guidance." They turned to the grandmothers, the knowledge holders of each generation. "We interviewed them...and asked them 'What are the rules? What is the purpose? And how do you create leadership?'" Their answer, Faith tells us, was both simple and fundamental. "They just said, 'You just watch your mom, and your grandma, and your aunties.'" Our current work cannot afford to forget that a movement for land/body defense has been growing consistently for many years; there are tools and strategies already tried and true or discarded. The first step, then, had to be talking to and honoring the knowledge of those grandmothers, mothers, aunties, and elders who most intimately know the relationship between body, place, people, and movement. One of the key things these leaders emphasize is that, as Guatemalan activist Sandra Moran writes, "Women resist because they defend life. The extractive model kills life, impedes it, transforms it. The defense of life is in the center of resistance and as women we have always been at the center of taking care of life."28 Women's bodies thenthis miraculous source of life and all future generationsare where they both experience the impacts of violence, degradation and destruction, and find the strength to resist it. "For women, there is no separation between production and reproduction, land and life, resistance and survival. Because of this, women taking on roles in the struggle to defend their territory and fighting gendered oppression for their own liberation are not separate, but always interconnected."29 This sentiment was echoed by Chrissy Swain (Asubpeeschoseewagong First Nation), who attended the August 2015 Anishinaabe Water Walk to oppose the Energy East Pipeline. She told us, "It's my responsibility as an Anishinaabe-kwe [or Anishinaabe woman] andVIOLENCE ON THE LAND, VIOLENCE ON OUR BODIES | 13 viii This term is used in this report to describe the horrendous amounts of unspecified violence directed at a person, a group of people, or the land. a mother to make sure that my children, and my future grandchildren, will have a future...Especially [after] my daughter was born, I felt like I needed to protect her. I need to make sure that she's going to be a strong woman because of what we have to face as Anishinaabe womenit just feels like we go through more things than the average woman." The relationship between Indigenous people's bodies, Indigenous territories, and the systemic disregard that allows both to be violencedviii, underpin the foundations of the emerging term, environmental violence. And though the term environmental violence is new, these women understood and articulated this concept for quite some time. The movement rising up to combat environmental violence is a continuation of a cumulative resistance led by women for generations, reinvigorated by necessity and the leadership of a new generation of young Indigenous people. "Indigenous women's resistancerooted in community, future generations, and ancestral struggles for land and livelihoodis a feminist resistance, but it is also fundamentally anti-capitalist and anti- imperial, demanding respect and protection not only of women's bodies, but also of land, water, mother earth, culture, and community."30 What is Environmental Violence? The International Indian Treaty Council (IITC) is one of the key organizations to recognize that "The disproportionate impacts of environmental contamination on Indigenous Peoples and communities of color are the basis of the now well-accepted concept 'environmental racism'... [but the] concept of 'gender-based environmental violence' is not yet as common."31 The IITC has become a leader in formally conceptualizing the knowledge Indigenous peoples have held around this intersection, as well as educatingcommunities and international bodies around this emerging concept. Their work has brought much needed attention to the health impacts of industry, particularly the ongoing harm Indigenous women and children experience due to environmental toxins such as pesticides, and chemical manufacturing and exportation. In recent years, IITC's work has helped us to articulate environmental violence as the disproportionate and often devastating impacts that the conscious and deliberate proliferation of environmental toxins and industrial development (including extraction, production, export and release) have on Indigenous women, children and future generations, without regard from States or corporations for their severe and ongoing harm.32 Furthermore, since 2010, NYSHN's work around the term has fostered recognition of the ways it has evolved to not only include the biological reproductive impacts of industry, but also the social impacts. This work has been critical in recent years, as attention paid to the threats of industry in Indigenous communities has tended to focus entirely on the biological health impacts of fracking and mining, or entirely on the sexual violence acts stemming from the male populationbooms of industry workers' camps. Rarely is attention paid to both types of impacts, with recognition of their intimate connection to the land. Following IITC and NYSHN's Joint Statement to the Expert Mechanism on the Rights of Indigenous Peoples (EMRIP) in July 201333, the United Nations formally recorded the tem environmental violence in recognition of the impacts of extractive industries in Indigenous communities. This statement was a result of the grassroots work of both organizations, as well as the community input they received at the first and second International Indigenous Women's Environmental and Reproductive Health Symposia, where women participants stated, "We have seen that the introduction of extractive industries (mining, drilling, logging etc.) has resulted in increased sexual violence and sexual exploitation of Indigenous women and girls in many communities, as well as increased alcohol and drug abuse, sexually transmitted infections, divisions among our families and communities, and a range of other social and health problems."34 Through these efforts as well as on the recommendation of Indigenous experts35, environmental violence, as separate from environmental racism and environmental justice, is becoming recognized globally.

Environmental Violence: The disproportionate and often devastating impacts that the conscious and deliberate proliferation of environmental toxins and industrial development (including extraction, production, export and release) have on Indigenous women, children and future generations, without regard from States or corporations for their severe and ongoing harm.37 Chronic Social Stressors: Ongoing pollution and the accompanying social stressors caused by development and industry that impact and divide communities. These include increased mental health concerns, violence against Indigenous women, children, and families, sexually transmitted infections including HIV, incarceration, child removal and suicide.38 Environmental Racism: The disproportionate impact of environmental hazards on people of color.39 Environmental Justice: A grassroots response to environmental racism valuing respect, the health of our communities and the Earth, and protection from discrimination, dispossession and exploitation, etc. This is different from environmental equity, which is the governmental response to environmental racism that values "fair treatment and meaningful involvement."

[that is from Women's Earth Alliance. (2016). Violence on the land, violence on our bodies: Building an Indigenous response to environmental violence. Women's Earth Alliance and Native Youth Sexual Health Network. pg 4-15]

Another resource:

Johnston, L. J. (n.d.) SERVE: Lyla June Johnston on reciprocity with nature (Ep 34) [Audio podcast]. Moonwise Podcast. (podcast, 47:32)

A final resource:

Inner Hoe Uprising. (2020, November 18). Reproductive rights: Eugenics, pollution, & Moore [Audio podcast episode]. In Apple Podcasts. (audio, 1:20:34)