Vandana Shiva quotes:

As usual, in every scheme that worsens the position of the poor, it is the poor who are invoked as beneficiaries.

I think what we owe each other is a celebration of life and to replace fear and hopelessness with fearlessness and joy.

When it comes to owning the seed for collecting royalties, the GMO companies say, 'it's mine.' But when it comes to contamination, cross-pollination, health problems, the response is we're not liable.

The primary threat to nature and people today comes from centralising and monopolising power and control. Not until diversity is made the logic of production will there be a chance for sustainability, justice and peace. Cultivating and conserving diversity is no luxury in our times: it is a survival imperative.

Although two thirds of our planet is water, we face an acute water shortage. The water crisis is the most pervasive , most severe, and most invisible dimension of the ecological devastation of the earth.

Genetic engineering has never been about saving the world, it's about controlling the world.

You cannot insert a gene you took from a bacteria into a seed and call it LIFE. You have not created life, instead you have only polluted it.

The liberation of the earth, the liberation of women, the liberation of all humanity is the next step of freedom we need to work for, and it's the next step of peace that we need to create.

Cultivating and conserving diversity is no luxury in our times: it is a survival imperative.

Diversity creates harmony, and harmony creates beauty, balance, bounty and peace in nature and society, in agriculture and culture, in science and in politics.

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

The abuse of the Earth is the ecological crisis.

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

If you are doing the right thing for the earth, she's giving you great company.

An organic farmer is the best peacemaker today, because there is more violence, more death, more destruction, more wars, through a violent industrial agricultural system. And to shift away from that into an agriculture of peace is what organic farming is doing.

In the seed and the soil, we find the answers to every one of the crises we face. The crises of violence and war. The crises of hunger and disease. The crisis of the destruction of democracy.

Food is the place where you begin.

The system of seeds based on monoculture is wrong and inappropriate. The biodiverse system has produced more food, and biodiversity means that seeds must be in the hands of farmers.

I do not allow myself to be overcome by hopelessness, no matter how tough the situation. I believe that if you just do your little bit without thinking of the bigness of what you stand against, if you turn to the enlargement of your own capacities, just that itself creates new potential.

Living democracy grows like a tree, from the bottom up.

Amory Lovins has said that the only reason Americans look efficient is that each has 300 energy slaves. Those 300 energy slaves will now be reproduced among the elite of India.

Every farmer must go to the seed industry every year to buy their seed and pay an 80 percent royalty to a corporation. Over-the-fence exchanges have started to be treated as crimes. Or, if you need a biological pest control, you can no longer use the need seed in your back yard. Instead you have to depend on the Grace Corporation or some other entity. That kind of dependency basically leads to increased poverty and increased ecological destruction.

A single, one-dimensional way of thinking has created a monoculture of the mind. And the monoculture of the mind has become a self-fulfilling prophecy. This is the root of why we have pitted equity against ecology and sustainability against justice.

Biopiracy (is) biological theft; illegal collection of indigenous plants by corporations who patent them for their own use.

democracy ... begins from the ground up. Anything living grows from the bottom up. Everything dangerous, like bombs, gets dropped from the sky down.

Earth Democracy connects people in circles of care, cooperation, and compassion instead of dividing them through competition and conflict, fear and hatred.

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.

Everything I need to know I learned in the forest

For example, the idea that objects have properties out there in fixed ways is an incorrect idea about the world. Properties are created through relationships and processes. They are not inherent in electrons or photons or quanta any more than they are inherent in soil or trees or people. So my critique of reductionistic science is a critique that I have inherited from my scientific training. But it has been deepened by my experiences as an ecologist, in seeing the ecological destruction taking place today.

For us, not cooperating in the monopoly regimes of intellectual property rights and patents and biodiversity - saying "no" to patents on life, and developing intellectual ideas of resistance - is very much a continuation of Gandhian satyagraha. It is, for me, keeping life free in its diversity.

Given that I was interested in physics, I think it was easier for me to do physics in India.

I believe that we will see a lot of destruction, but I believe that if we can see the right patterns and draw the right lessons from that destruction, we might be able to rebuild before it's too late. And then I have that ultimate optimism that even if we can't, life will rebuild itself. In a way, the global economy might collapse, but Gaia won't, and people's ingenuity won't. We will rebuild society, we will rebuild local economies, we will rebuild human aspirations.

I describe what is happening as 'food fascism' because this system can only survive through totalitarian control. With patents on seed, an illegitimate legal system is manipulated to create seed monopolies. Seed laws that require uniformity - which criminalize diversity and the use of open-pollinated seeds - are fascist in nature. Suing farmers after contaminating their crops is another aspect of this fascism. Pseudo-hygiene laws that criminalize local, artisanal food are food fascism. And attacks on scientists and the silencing of independent research are examples of knowledge fascism.

I did my masters in elementary particles. But the foundations of elementary particles is quantum theory and there were too many conceptual problems around quantum theory that I couldn't live with. So I decided I was going to work on the foundations of quantum theory. That's what I did my Ph.D on.

I did physics because of my love of nature. As a young student of science, I was taught that physics was the way to learn nature. So my travels through physics really are the same urges that make me travel through ecology.

I didn't leave physics because of boredom. I left it because other issues compelled me in a bigger way. And I always say to myself, "When I'm 60, I'd like to go back to what I interrupted."

I do sculpting sometimes when I have the time, and the first thing I sculpted was a bust of [Albert] Einstein. It still sits on my table and still inspires me. He was a person who triggered my imagination and my ideas.

I have called this phenomenon of stealing common knowledge and indigenous science "biopiracy" and "intellectual piracy." According to patent systems we shouldn't be able to patent what exists as "prior art." But the United States patent system is somewhat perverted. First of all, it does not treat the prior art of other societies as "prior art." Therefore anyone from the United States can travel to another country, find out about the use of a medicinal plant, or find a seed that farmers use, come back here, claim it as an invention or an innovation.

I like to live my life so that my loved ones give me the things I need as gifts and I give them the things they need. Frankly a society built around consumerism is hell

I saw brilliant ideas coming out of the [Chipko] movement that needed better articulation, that needed elaboration and systematic analysis. I just followed that and it's been very exciting.

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.

I still can't figure out what inspired me to do physics. But since I was nine or ten years old, I wanted to be like [Albert] Einstein. He was my hero. I knew no physicists. I knew no scientists. I had nobody around me. And I went to a convent that didn't even have higher mathematics and physics. I taught myself these subjects in order to get into university.

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.

I think we have reached a stage now where we need to find solutions to economic injustice in the same place and in the same ways that we find solutions to sustainability. Sustainability on environmental grounds and justice in terms of everyone having a place in the production and consumption system - these are two aspects of the same issue. They have been artificially separated and have to be put back again in the Western way of thinking.

I think we will become disenchanted with the glamour of globalization.

If you see cattle as a source of organic manure, animal energy, as well as milk products, then Indian cattle are not inferior. It is only when you measure them as milk machines that they become inferior. What if we measured the dairy cows of America or Jersey or the Swiss Alps in terms of their work functions? They would be terribly inferior.

If you want a cow to be not just a cow but a milk machine, you can do a very good job at that by creating new hormones like the Bovine Growth Hormone. It might make the cow very ill, it might turn it into a drug addict, and it might even create consumer scares about the health and safety aspects of the milk. But we've gotten so used to manipulating objects and organisms and ecosystems for a single objective that we ignore the costs involved. I call this the "monoculture of the mind."

I'm a woman, born the daughter of a feminist and the granddaughter of a feminist grandfather. I don't think I could have avoided working on women's issues. I don't do it as a career or profession; it's my very essence as a human being.

In England, the population explosion can be linked very clearly with the enclosure of the commons that uprooted the peasants from their land. In India, it was the same thing: the population increased at the end of the 18th century when the British took over and Indian lands were colonized. Instead of the land feeding Indian people it started to feed the British empire. So we had destitution. Destitute people who don't have their own land to feed themselves can only feed themselves by having larger numbers, therefore they multiply. It's the rational response of a dispossessed people.

In India, crossbreeding programs aimed at mimicking the milk yields of Western cows like the Jerseys and the Holsteins actually breed out the capacity of our animals to pull ploughs and pulley-cars. So, thanks to cross-breeding programs, we now have humpless cattle with no stamina.

In nature's economy the currency is not money, it is life.

In traditional agriculture, the soil is the mother. She's the mother who gives, to whom you must give back.

It is not an investment if it destroys the planet

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

It is only with local [agriculture] that we can manage the complexity and care that sustainability requires.

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.

It's a phenomenon that started in the United States in which corporations make claims on the life forms, biodiversity and innovations of other cultures by applying for patents on them.

It's not an investment if its destroying the planet.

It's worse than slave trade because what is being traded is the very knowledge that makes survival possible for 80 percent of the people of this world. These 80 percent live on the biodiversity and the knowledge they have evolved as part of a rich collective heritage involving the use of seeds for growing crops and medicinal plants for healing.

I've just been told that Nestle has taken out patents on the making of pullao. (Pullao is the way we make our rice in India, with either vegetables or meat or whatever.) Before you know it, every common use of plants will be patented by a Western corporation.

My father had been a forester and I had grown up on those hills. I had seen forests and streams disappear. I jumped into Chipko movement and started to work with the peasant women. I learned from them about what forests mean for a rural woman in India in terms of firewood and fodder and medicinal plants and rich knowledge.

My links with [Mahatma] Gandhi now are very political links because I do not believe there is any other politics available to us in the late twentieth century, a period of a totalitarianism linked with the market. There is really no other way you can do politics and create freedom for people without the kinds of instruments he revived. Civil disobedience is a way to create permanent democracy, perennial democracy, a direct democracy.

My mother taught that if anyone needs you, you should be available to them.

My mother was a tremendous woman. I was just cleaning up old trunks and I found a book with her notes written during the war years, in the 1940s. She was studying in Lahore, which became Pakistan. She was writing about how women alone could bring peace to the world, that the men with all their greed and egos were creating all these tensions and violence. I always knew she was a feminist, ahead of her time.

My training in science is actually one that is very critical of mechanistic science. I was trained in quantum theory which emerged at the turn of the last century. We are a whole century behind in absorbing the leaps that quantum theory made for the human mind.

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.

Nature has gifted this rich biological diversity to us. We will not allow it to become the monopoly of a handful of corporations. We will keep it as the basis of our wealth and our sustenance.

Nature has given us this for free, it was meant to sustain us, we will not allow it to become a monopoly to finance the Imperial Army.

Nature shrinks as capital grows. The growth of the market cannot solve the very crisis it creates.

Nobody defines it as something women shouldn't be doing. In a way, there are more mathematicians, more doctors, more scientists in India than there are in this country. We even had a woman head of state, and that's something the United States has yet to catch up with.

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.

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

Seed is not just the source of life. It is the very foundation of our being.

Seen from a monocultural perspective, manipulating objects is very, very clever. But seen from a multidimensional perspective, from a perspective of diversity, this is extremely crude because what we have lost out on is a cow that serves as a source of sustainable energy.

Soil, not oil, holds the future for humanity.

Something is very, very wrong when people donÂ?t have access to drinking water, and Coke creates its market out of that scarcity.

Squeezing the lives of people is now being proposed as the saviour of the planet. Through the green economy an attempt is being made to technologise, financialise, privatise and commodify all of the earth's resources and living processes.

That amazing power of being able to stand with total courage in the face of total power and not be afraid. That is stri shakti.

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.

The art of teaching is clarity and the art of learning is to listen.

The best and most evolved technologies are those that do not destroy the very base on which we live

The Chipko activists have always been close to my parents, since my father was among the few forestry officials who supported them within the bureaucracy. And I was involved with the Chipko movement in my student days.

The enclosure of the biological and intellectual commons in this way is a real threat to the future of people everywhere because it creates a situation where common practices that have been part of people's lives for generations become monopolies of a handful of pharmaceutical, agribusiness and agrichemical corporations. People then become incapable of looking after their own needs.

The end of consumerism and accumulation is the beginning of the joy of living.

The environmental movement can only survive if it becomes a justice movement. As a pure environmental movement, it will either die, or it will survive as a corporate 'greenwash'. Anyone who's a sincere environmentalist can't stand that role.

The fact that I still find so much beauty in a handicraft is because my mother taught us to see not just the craft as a product but the craft as an embodiment of human creativity and human labor.

The first issue that compelled me was a very strange split between India being highly development scientifically (we were the third biggest scientific manpower in the world then) and yet at the same time struggling with amazing poverty. The linear equation that says that modern science equals progress and the reduction of poverty did not apply to India. It wasn't working.

The kind of capitalism we are seeing today under this expansion of property into living resources is a whole, new, different phase of capitalism. It is totally inconsistent with democracy as well as with sustainability. What we have is capital working on a global scale, totally uprooted, with accountability nowhere, with responsibility nowhere, and with rights everywhere. This new capital, with absolute freedom and no accountability, is structurally anti-life, anti-freedom.

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.

The only way to build hope is throuhgh the Earth.

The people who see the population explosion in the Malthusian way - as a geometric progression - forget that population growth is not a biological issue. People are not increasing in numbers out of stupidity and ignorance. Population growth is an ecological phenomenon linked very intimately to other issues, such as the usurpation of the resources which allow people to live.

The population explosion is an ecological phenomenon of displacement. Unless we solve that ecological problem of displacing people - to build huge dams, to build motorways, to take away what people need in order to survive - we will keep pumping more and more money into population programs. We will have more and more coercive and violent methods through which women's bodies are treated as experimental grounds for new contraceptives. Yet we will not have a solution to the problem of numbers.

The problem of numbers can only be dealt with by recognizing that people have a fundamental right to economic security. If you provide them with economic and environmental security, the population will stabilize itself.

The reductionist measure of yield is to agriculture systems, what GDP is to economic systems. It is time to move from measuring yield of commodities, to health and well-being of ecosystems and communities. Industrial agriculture has its roots in war. Ecological agriculture allows us to make peace with the earth, soil and the society.

The spinning wheel became the symbol of Indian independence. So we always say, "if the spinning wheel was the symbol of our first independence, then the seed is the symbol of our second independence."

The system of technological production that we have today has been justified in terms of creating more goods to feed more people and to meet more needs. But it actually destroys more of the resources that we need in order to meet those multiple needs. If we shift to an ecological perception, a diversity perception, we realize that some of the instruments of which we are very proud are actually extremely primitive for dealing with nature. To me that is the great lesson of ecological awareness at the turn of the millennium.

The time has come to reclaim the stolen harvest and celebrate the growing and giving of good food as the highest gift and the most revolutionary act.

There are scarcities in drinking water when you pollute the groundwater with nitrates. There is a scarcity in diversity when you create huge cornfields with the same strain of corn so that when one disease strikes - which happened in the United States in the 70s - all the cornfields in the country are wiped out. That was the first time the U.S. realized the value of diversity in agriculture and began to discuss genetic resources and their conservation.

There is now a patent restricting the use of an herb called philantis neruri for curing jaundice. An even more blatant example is the use of turmeric for healing wounds, which is something every mother and grandmother does in every home in India. Now the Mississippi Medical Center claims to have "invented" the capacity of turmeric to heal wounds.

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.

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