My Academic Essay: Wish they failed me!

I got a C, well a C+. A D would of made me A LOT happier.

Per request, I’m finally ready to share what you’ve all been waiting for, my latest academic essay! If you’re wondering why I’m sharing it for all to read and not just to receive judgement from my lecturers—well, it’s because I obviously love myself sooooo much, and there’s no way I can be affected by negative criticism… right?? Uhm, big no, they failed me, not failed, I passed but with a C… A C?!?!? No, thank you very much. I may have preemptively thought I was going to do rather well since I invented my own question and used my own research, but it's whatevs, I know I’ll appreciate my Earthlings’ opinions much more than the guys who marked it.

Boys and nature - @Alex Saunderson

Without further ado, here ya go:

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How does climate justice journalism portray new-wave masculinity?

As anthropogenic climate change intensifies, the pertinence for climate justice journalism has never been so prominent in contemporary mainstream media. Climate journalists are becoming more aware of the imbalances of power and over-representation of male-dominated systems that disproportionately impact climate degradation on vulnerable communities caused by mass corporate greed. In identifying how climate change can be perceived as a threat to the industrial breadwinner male identity, Martin Hultman outlines the notion of ‘ecomodern masculinity’ as a shift from the hegemonic and destructive forms of the male role in the climate crisis. Pramanik describes this emergence of new wave masculinity as part of the process of masculine ecologisation “to subvert the hegemony and celebrate broader, deeper, and wider care” of the Earth. (Pramanik, 2023:122) Climate justice journalists and digital news outlets have powerful channels in disseminating critical information about climate change while communicating conventional solutions that affect our role in unlocking sympathy to transform our societal responsibilities in care of Mother Nature.

The historical process of climate denial and petro-mascularisation

Dating back to Ancient Greece, the term ‘Andreia,’ translating to ‘courage’ in English, was used as the central concept to define the fundamental human virtue of what it meant to be a man. In relation to the industrial revolution that began in the 18th century, “men began dominating the fossil fuel industry, consuming more meat, driving larger vehicles, and their recreational activities were more carbon intensive.” (Nagel, J. and Lies, T.S. 2022) The economic development that soared during this period catalysed the exploitative relationship between men and nature. Dagget (2018) proposed the concept of petro-masculinity, suggesting that fossil fuels are more than just profit; “fossil fuels also contribute to making identities, which poses risks for post-carbon energy politics.” Writer and feminist advocate Megan Mackenzie outlines the correlation between petro-masculinity, climate denial, and disdain for environmental concerns; she states in an article: “The cool-dude effect of xenosceptic culture includes embracing diet cultures called ‘’the carnivore’’ or ‘’the caveman", while belittling vegans as “soyboys”and “beta males”. The right-wing conservative approach to controlling nature culturally reinforces disregard for the environment as well as harmful gender norms in favour of capitalist interests, which supports the fantasy of obtaining mastery over nature. The decolonial and feminist perspective would argue that “the fantasy is that technology, wealth, masculinity, and whiteness can defeat the human reliance on a liveable earth.” (Weatherill, 2024:9) Despite the socially dominating and destructive forms of masculinity acting as the ‘norms’ of society, climate justice journalism redefines acts of male courage as the manifestation of fostering “regenerative relationships with the Earth, others, and self, referred to as ‘masculine ecologisation.’” (Sykes and Pule, 2022)

A symbol of environmental awareness: The ecomodern man

American politician and climate activist Arnold Schwarzenegger pioneers new wave masculinity as a male environmentalist and role model representing the positive development in reshaping climate politics. Starring in myriads of successful movies and claiming the title of ‘Mr. Universe’ at only twenty years old, Schwarzenegger’s worldwide recognition helps challenge dominant masculinities while “presenting himself as a purveyor of ecomodern discourse.” (Hultman, 2023:19) Appearing on BBC Radio 4, demanding more action against climate change, Schwarzenegger addresses the root cause of the global climate crisis: “It’s caused because of pollution; let’s terminate pollution.” His advocacy for awareness of environmental issues was further discussed on the ‘Sustainable Masculinities’ podcast, hosted by Pierre Smith Khanna. The podcast highlights the key role men have enacted in the ecological crisis that has resulted in a rise of inequalities within countries as climate change worsens while recognising the new roles men may embody in striving for a non-exploitative paradigm. In the fourth episode called ‘Will Arnold Schwarzenegger Save The Planet (with Martin Hultman),’ they discuss the values connected to being a man and the limited

caring capacities men have toward the environment compared to women. Some argue that the environmental sociology of how humans demonstrate care toward Nature is heavily characterised by gender binaries that are consistent with gender stereotypes: “Men may fear that caring for the environment is seen as "unmanly” or that addressing it poses threats to their “freedom”. (Burrell and Pedersen, 2024) However, Paul Pale emphasises the ethics of caring in his thesis ‘A Declaration of Caring: Towards Ecological Masculinism,' suggesting that eco men have an “infinite capacity to care, which has been superseded by ego-driven superiority and patriarchal conditioning of dominance accompanied by hegemonic social arrangements.” (Pavithra and Raju, 2024:254) Moreover, the ecofeminism cultural perspective suggests that the dominating ideology of Western men, who demonstrate little to no effort in incorporating sustainability into their daily lives in striving toward a greener future, is because of their “desire to subdue both women and Nature in a quest for individual potency and transcendence. The male Self is not experienced as part of Nature but is locked in a constant battle to conquer a primordial feminine Oneness.” (Estévez-Saá and Lorenzo-Modia, 2018:127). Conversely, to challenge this view of masculinity, Schwarzenegger presents himself as an environmental hero that encompasses a hybrid masculinity, which scholars in gender analysis suggest is the cause of his popularity today. Therefore, proposing that masculine pro-environmental behaviours may become desirable as well as a highly valued social identity in recovering from identity threats in sustainable contexts.

The spiritual resurgence influenced by climate justice awareness

Arnold Schwarzenegger is depicted as an example of civil disobedience in unsatisfying the West’s construction of the supreme male archetype of the industrial breadwinner; he defies expectations of how men should behave toward the Earth and in relationships with other humans as well as non-humans by forming a spiritual and emotional connection. Arnold’s identity transformation has unprecedentedly encouraged the public to question gender binaries of the status quo. Famously portrayed as a “strong and macho man,” into the progression of the “environmentally caring Arny,” who supports eco-warriors such as Greta Thunberg, elucidates the power in pushing others further from where they started in their social missions. In the Sustainable Masculinities podcast, climate advocates and researchers feel comfortable in drawing parallels between destructive gender dynamics and climate degradation to help other men and women recognise their unknowing support in patriarchal systems rooted in perpetuating power, exploitation, and control. The openness and criticism of modern industrial societal flaws is the embodiment of the ecological discourse that climate justice journalism enables people to have when confronting their own unsustainable habits. The podcast emphasises the need for spiritual realignment with the mind, body, and soul in advocating for the environmental movement to create visions of ecotopia, which fuels intense debates. Before exploring ecological topics in their conversation, Pierre begins by welcoming Martin and asking him where he is right now—geographically, spiritually, and emotionally. By addressing his speaker’s well-being, this encourages men and male listeners to be more open about their true feelings as well as gently breaking down the stigmas associated with mental health, as concern for the rapid climate change heavily contributes towards eco-anxiety, an underlying implication that affects many men.

Throughout the podcast, different forms of masculinity from separate cultures in the world are also acknowledged, such as men in Ecuador who display higher caring rates compared to men from industrialised societies, claiming that the “nature-relatedness construct of all aspects of individual connection with the natural world is regarded as equally important, which represents an individual’s physical familiarity with the natural world and the level of perceived comfort with being in nature.” (Dornhoff et al., 2023) The importance of recognising spiritual beliefs and practices in alignment with environmental consciousness helps us gauge a deeper understanding of the multidimensional approach and interconnectedness between our spiritual well-being and the health of the Earth. For us to initiate this as a normality in society, we must first identify exponential economic growth as an exploitative paradigm that many of us as citizens uphold, mainly focusing on people of the male gender. A real-life example of the positive relationship between the incorporation of spiritual practices to enhance ecological motivation and change is the ecovillage Sieben Linden. The rural village in Germany emphasises the eco-centric perspective in the diversity of spirituality as a “necessary dimension for community functioning and sustainability” (Pinto, 2023: 293). The environmental crisis can be examined through the lens of a historical narrative of religion, more specifically the traditional biblical narrative of the fall from the Garden of Eden from which humanity can be redeemed through Christianity.

Reinventing masculinity with ecofeminism and queer ecology

In her book, “Reinventing Eden,” Carolyn Merchant explores the gendered cultural narratives and myths that shape human attitudes to the environment while drawing a parallel from the feminist perspective of Adam’s portrayal as a “Hero” in his attempt to recover Eden through male control and "improvement," which led to the destruction of nature. The notion of male agency in colonising the New World demonstrated the mainstream narrative ultimately leading to patriarchy. However, Merchant counters this with the ecofeminism, suggesting the new ‘partnership ethic’ should reflect “a synthesis between an ecological approach based on moral consideration for all living and non-living things and a human-centred (or homocentric) approach based on the social good and the fulfilment of basic human needs.” (Merchant, 2025:381) In episode nine of The Ecopolitics Podcast, titled ‘Ecofeminism and Queer Ecology,’ Professor of Environmental Arts, Dr. Catriona Sandilands, addresses the need for plurality in recognition of discussing common issues regarding meriting the impacts of environmental issues. Queer ecology poses the benefits of dismantling fixed gender binaries of how humans interact with the natural world while defying heteronormative notions held by climate scientists, focusing on reshaping humane roles impacted by deeper cultural understandings and situated knowledge argued by feminist scholar Donna Haraway. The ecofeminist movement supports the cultivation of plurality. Dr. Sandilands explains that “we start from our individual understandings and bring them to the table in common, so we are able to hold our different knowledges of the world accountable to one another.” The new narrative of sharing our interactions with the environment poses a much more inclusive dynamic in striving towards a greener and more sustainable future. The ecofeminism body represents critical environmental political theories that place the importance of defying gender as a construct of how people perceive and treat nature while recognising humans' survival depends on other humans, other species, and the more-than-human world. In criticising the Enlightenment’s concept of dualism, which makes structures such as capitalism, technoscience, and colonialism possible, Dr. Sherilyn McGregor quotes Ynestra King’s essay from 1990, who outlines fundamental anti-dualism ontology and treats it as ground for ethics. She states that “the radically different view of humans leads ecofeminists to advocate for interspecies politics that recognises nature as having agency.” Tackling the causes of the dominant gender norms of masculinity and femininity that are intrinsically intertwined with patriarchal structures of capitalism and colonialism must be critically analysed to conquer the root causes of the climate crisis and the structures that are mutually reinforced.

Opposing masculine technological optimisation as a resolver of climate change

Ulrick Beck’s reflective modernisation process theory illuminates the public's scepticism about the promises of modern technology’s solutions for sustaining the ecosystem's integrity in reviving human well-being in the face of global threats. Beck claims that climate discourse of technological optimisation in addressing climate change “ignores the fact that climate politics is precisely not about climate but about transforming the basic concepts and institutions of first, industrial, nation-state modernity.” (Beck, 2010: 256) The feminist approach in preserving nature contends that “the gendered realities of traditional climate action—those initiatives, priorities, policies, and investments that have focused narrowly on technological innovation to meet goals of emissions reductions and decarbonisation—have become more clear as climate injustices worsen.” (Daggett, 2018) The fallacy that patriarchal regimes have proposed in technological optimisation as a way for humanity to control nature further perpetuates the innate drive for domination and control, which contributes to the overarching argument of dominant masculinities reinforcing pretend short-term solutions that fail to address root causes and the needs for redirecting investments into social change, social justice, and social innovation. However, the cautious optimism embodied in the ecomodern man can be conveyed through Thomas Pynchon’s discursive book ‘Gravity’s Rainbow,’ which draws parallels between masculine ecologies through the lens of postmodernist ecological interconnectedness in male characters of his novel. Recognising positive iterations of masculinities and the expression of ecology through cycles of patriarchy. He writes: “Go ahead, capitalise the T on technology, deify it if it’ll make you feel less responsible—but it puts you in with the eunuchs keeping the harem of our stolen Earth for the dumb and joyless hardons of sultans, the human elite with no right at all to be where they are.” The passage identifies sexless “eunuchs” as the men in power and control, “leaving those who seek to blame this destruction on some detached notions of capital-T-technology are condemned and emasculated.” (Addis, 2020) Whereas men who demonstrate unwillingness to participate in environmental destruction bear the consequence of responsibility. The symbolism of the novel reflects younger generational optimism for greater equality despite challenging the hierarchical structures of traditional Western thought. Addis argues that the novel's depiction of “ecological awakening and into a state of embeddedness or interconnectivity complicates the man-in-the-wilderness trope central to American literature.”

Additionally, environmental journalists should acknowledge the global rise in authoritarianism and work to counter the focus on our economy’s systematic problems. Through the medium of podcasting and video journalism, it is believed that emotive storytelling is key in persuading the public to become engaged in environmentally conscious habits to be part of a wider collective of humans that are fighting against the unrelenting exploitation of Nature while learning to give back to the Earth and restore ecological faith in humanity and all living species. Labelling petro-masculinity as a violently regressive concept that entraps men in immoral industries, while extolling the resilience ecomasculinity embodies as a non-mechanistic approach to reviving Nature. Society must prioritise addressing power and justice issues to catalyse inclusive societal transformation, emphasising the adoption of feminist, queer, and antiracist values to facilitate change in climate policies, economic justice, and climate justice.

As stated by Hultman and Pule, “care is a great motivator, driving us to act selflessly, at times beyond the limits of rational thinking; after all, through care we become selfless. Care motivates us to support others generously, to be of service to what we consider is righteous and good”. In the evolving state of masculinity, by destigmatising affection as feminine will motivate the ecomodern man to pursue a sustainable and ethical existence.

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Bibliography

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Nagel, J. and Lies, T.S. (2022). Re-gendering Climate Change: Men and Masculinity in Climate Research, Policy, and Practice. Frontiers in Climate, 4. doi:https://doi.org/10.3389/fclim.2022.856869.

Daggett, C. (2018). Petro-masculinity: Fossil Fuels and Authoritarian Desire. Millennium: Journal of International Studies, 47(1), pp.25–44.

MacKenzie, M. (2019). Is fragile masculinity the biggest obstacle to climate action? [online] www.abc.net.au. Available at: https://www.abc.net.au/news/2019-12-15/is-fragile-masculinity-the-biggest-obstacle-to-climate-action/11797210.

Hernandez, I. (2024). Petromasculinity: How Men Are Heating The Planet. [online] Queer Brown Vegan. Available at: https://queerbrownvegan.com/petromasculinity-how-men-are-heating-the-planet/.

Weatherill, C.K. (2024). Colonial fantasies of invulnerability to climate change. International Feminist Journal of Politics, pp.1–22. doi:https://doi.org/10.1080/14616742.2024.2432409.

Sykes, A. and Pule, P. (2022). Transforming Destructive Masculinities Norms through the Work That Reconnects | Deep Times Journal. [online] Workthatreconnects.org. Available at: https://journal.workthatreconnects.org/2022/03/24/transforming-destructive-masculinities-norms-through-the-work-that-reconnects/ [Accessed 7 Jan. 2025].

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Addis, V. (2020). Forming Ecomasculinities through Deep Ecology in Gravity’s Rainbow. [online] The Trumpeter. Available at: https://www.academia.edu/45155593/Forming_Ecomasculinities_through_Deep_Ecology_in_Gravitys_Rainbow [Accessed 12 Jan. 2025].

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Sad poet

Thank you for reading my work! ⋆✴︎˚｡⋆ I hope you found some of it insightful. Anyway, upon further reflection, they were probably right about the grade; also, they gave very vague feedback, commenting that my case studies were ‘superficial’ and that I did not explain what climate journalism is. Alas, I can only blame myself for not defining it. Comment on 'AI's future in journalism.' to read another academic article I wrote (in which I performed well).