Author: mbernard2

Research Question:
How do societal expectations around haircare and “tamed” hair standards for women, especially Black women, influence environmental harm through product use?

My Idea:
For my Praxis project, I am exploring the connection between beauty standards, gender, race, and environmental degradation within the hair care product context. Beauty standards historically have required women to domesticate their hair, and for Black women specifically, this has meant straightening or smoothing natural curls to fit within Eurocentric standards of beauty. These norms have also been further reinforced by the beauty industry, which has encouraged using a broad array of hair care products involving chemicals such as silicones, sulfates, and parabens to enable women to obtain this “tamed” appearance. Nevertheless, extensive use of these products has an extremely potent environmental effect. Not only does this chemical substance cause pollution, but the over-packaging and promotional tactics of these products promote a non-sustainable consumption pattern. I aim to reveal the effect of these beauty standards on women’s body image, along with the environment. I also want to address how green or natural versions of typical products might impact women, particularly Black women, to make eco-friendly choices without experiencing the need to compromise beauty standards or needs.

My Plan:
I plan to research three major haircare brands that are popular among Black women, like SheaMoisture, Carol’s Daughter, and Mizani. I’ll look closely at the ingredients in their products to understand what chemicals are being used and what impact they have on the environment, particularly in terms of pollution and waste. I’ll also explore the sustainability of their packaging and the claims these brands make about their environmental practices. A key part of my project will involve investigating whether their products live up to their “eco-friendly” marketing or whether they are simply using greenwashing tactics to sell more products. Additionally, I’ll analyze how these brands market themselves to Black women and how they reinforce (or challenge) beauty ideals. This will involve reviewing product advertisements, social media campaigns, and customer feedback. I will also research alternative, more sustainable brands or DIY haircare solutions that focus on natural ingredients, offering women eco-friendly choices that don’t compromise beauty standards. Through this, I hope to examine whether the beauty industry is evolving to support both gendered beauty standards and environmental sustainability.

What I Hope to Achieve:
Through this project, I want to spark a conversation about the intersection of beauty, race, and the environment. Specifically, I hope to raise awareness about how the societal pressures for Black women to “tame” their hair contribute not only to personal insecurities but also to environmental harm. I plan to create a detailed report comparing the environmental impact of well-known haircare brands with more sustainable alternatives. This report will be paired with an infographic, which will provide a visual summary of my findings and offer easy-to-understand information on harmful chemicals, waste, and more sustainable options. My goal is to encourage women, particularly Black women, to rethink their beauty choices and make more informed decisions that align with both their beauty ideals and environmental values. I also hope to challenge the notion that women need to conform to Eurocentric beauty standards and promote the idea that beauty should be diverse, inclusive, and sustainable.

Why My Plan Will Be Effective:
This plan is effective because it addresses a unique intersection of environmental issues, race, and beauty standards. By focusing on popular beauty brands and comparing their claims to independent research, I aim to highlight the gap between marketing rhetoric and reality. Many consumers are unaware of the environmental impact their beauty routines have, and by providing accessible, visual tools like an infographic, I can make this information more digestible. The combination of research, analysis, and visual storytelling will make the findings compelling, while also providing women with alternative options for their haircare needs. Ultimately, my project will empower consumers, particularly Black women, to make better, eco-conscious choices without feeling pressured to conform to outdated beauty norms. It will also help shift the beauty industry toward more sustainable and inclusive practices, promoting both self-empowerment and environmental stewardship.

 

The readings emphasize a clear connection between the oppression of women and the destruction of nature, and it’s powerful to see how these issues are so deeply intertwined. Systems like patriarchy, capitalism, and colonialism often exploit both people and the environment. The sad truth is that these structures don’t just harm the land; they also take a toll on the most vulnerable, especially women, creating a cycle of violence and inequality (Gebara, 96; Maathai, 2000).

What stands out across these texts is that women are often on the front lines of environmental struggles. They are the ones most affected by the degradation of natural resources, not just because of the direct loss of resources like water or firewood, but because these environmental issues impact their daily roles—whether it’s caring for their families or maintaining the community. When the environment is harmed, women bear the brunt of it. In many parts of the world, women are the primary caregivers, and so they are also the first to experience the consequences when the land they rely on is damaged (Maathai, 2000; Gebara, 101).

Additionally, these readings highlight how marginalized communities—often already struggling with poverty—face even more hardship when the environment deteriorates. The loss of resources is not only a material problem; it also deepens the cultural and social inequalities they face. These groups live in areas that are often neglected by society, and the degradation of their environment reflects that neglect. Women, especially in these communities, end up shouldering the emotional and practical burdens that come with this neglect (Correa, 2014).

I strongly agree with the readings’ argument that the material deprivations and cultural losses experienced by the marginalized are rooted in deeper, systemic issues. The harm caused by environmental degradation is not simply a result of poor governance or external neglect—it’s part of a broader system of power that reinforces inequality. The same systems that oppress people, like capitalism and patriarchy, are the ones responsible for environmental damage. These issues don’t exist in isolation. They’re deeply interconnected, and if we want to make a real change, we have to address both the environmental harm and the social injustices they cause (Gebara, 96).

Ultimately, the readings make it clear that environmental justice cannot be separated from social justice. The fight to protect the environment must go hand-in-hand with the fight for social equity. If we want to create real, lasting change, we can’t just focus on protecting nature without addressing the inequalities that make certain groups more vulnerable to environmental harm. Only by tackling both environmental and social issues together can we hope to make a meaningful difference (Gebara, 101).

 

The ecofeminist “web” view demonstrates how everything is connected. It indicates that we’re all part of a larger system—humans, the environment, and our social structures. When something damages one part of this web, it has an impact on the entire system. Frances Wright expressed this idea: “Under various forms…the elements which now compose our bodies have ever held, and will ever hold, a place in the vast infinity of matter; and ever mingling and mingled with the elements of all things” (Wright 1829, p. 64). This implies that we’re not isolated from our surroundings; we’re an integral part of it, and everything is interlinked.

Ecofeminism raises the stakes by showing how forces that harm our planet—like patriarchy, colonialism, and capitalism—also hurt women and marginalized groups. It’s not just that women face environmental issues, but the same powerful entities cause problems for both Earth and humans. This movement critiques how modern society often disregards both our world and women. Ynestra King explores how ecofeminism calls for us to change our relationship with nature. This goes beyond just being friendly—we need to address fairness and equal treatment for all. The core idea is that solving our planet’s problems is linked to correcting the injustices we inflict on each other and those who suffer most from both environmental and social inequalities.

Intersectionality jumps into the game here. Kimberlé Crenshaw introduced us to this concept, which is pretty key because it shows us how folks aren’t just defined by a single aspect like their race, gender, or class. These parts of who people are kind of mash up together leading to either some serious downsides or some advantages depending on the combo. When you look at ecofeminism, it’s all about realizing the damage from environmental stuff doesn’t hit everyone. Like, take women living in countryside areas down in the Global South. They’re super likely to get hit hard by what climate change tosses their way—be it droughts, floods, or not being able to get clean water. Plus, it gets tough for them specifically Black women and girls involving treks over miles just to snag some water, which could put them in some sketchy situations. This is a straight-up showcase of the mix-up of gender, race, and class bringing on extra risk of getting slammed by environmental mess-ups.

Looking at things, and realizing this web of connections is super important. It shows us that stuff hurting the environment isn’t happening alone. It’s all tangled up with social dramas like being broke, facing discrimination, and not having the same chances. Folks who already have it tough—like different racial folks, ladies, and peeps without much cash—often get the worst of it when the planet takes a hit. If we’re serious about fixing our earth, we gotta fix the unfairness that hit these peeps harder. Ecofeminism is all about how saving our world goes hand in hand with making things right for everyone.

Ecofeminism matters a lot ’cause it urges us to find fixes that are eco-friendly and fair for everyone. Sometimes folks trying to save the planet forget to think about what some groups need. Maybe a plan to save trees or a new green rule doesn’t see how it hits different people. Ecofeminism is telling us that healing our world can’t happen without sorting out the unfair stuff too. For a difference that sticks, we gotta pay attention to all the ways people are living and who are getting the short end of the stick most.

To wrap up, the ecofeminist view of an interconnected web pushes us to reconsider our approach to environmental and social problems. This isn’t just about saving our planet; it’s about building a fairer world for all. When we view the world as a network of linked relationships, we see that protecting nature goes together with fighting for social fairness. It’s about shaping a world where the earth and all its residents—both human and non-human—receive respect and care. And that’s the type of shift we need.

 

 

Summary of Norgaard and York’s Findings:

The logic is simple, as well as powerfully persuasive, in the argument constructed by Norgaard and York; the more women participate in politics, the more the Earth stands to benefit. In their study, Norgaard and York illustrate that countries that have a higher representation of women in government tend to have positive environmental policies and are more likely to ratify international environmental treaties. There is no such correlation by chance; it shows deeper social patterns. It is likely that women, perhaps due to socialization, agenda-setting, and direct contact with damage to the environment, place ecological concern far more than men do. As Norgaard and York observe, “countries with more women in parliament are substantially more likely to ratify environmental treaties” (2005, p. 508). This suggests that gender-based discrimination does not only hinder equality; it also serves to worsen the condition of the Earth. Norgaard and York place their analysis within the overall framework of ecofeminism, which seeks to interlink social and ecological issues.

New Zealand’s Environmental Leadership Under Jacinda Ardern

New Zealand’s Prime Minister Jacinda Ardern did not hesitate to take radical steps on global warming the moment she stepped into office. She put a stop to new offshore drilling for oil, tightened the country’s climate policies, and placed it on the path to achieving carbon-neutral status by 2050. This is not just effective leadership, it is indicative of what Norgaard and York refer to. Their studies indicate that there is a greater tendency for stronger environmental policies to be made when women are in power. Ardern’s government confirms their theory: her policies undeniably support a sustainable environment, strengthening the concept that women in leadership roles take more initiative in environmental issues. As Norgaard and York poet, “Women in political office are at the forefront of advocacy for environmental protection” (2005, 510).

 The European Green Deal and Women’s Leadership in the EU

The European Commission’s first female president, Ursula von der Leyen, has led the development of the European Green Deal aiming at making Europe climate neutral by 2050, one of the most ambitious climate plans in history. It is accompanied by severe carbon emission reductions, biodiversity loss prevention, and sustainable economies. Just like Norgaard and York suggest, this is yet another example of leadership in which women are on the political front: climate change mitigation becomes an important focus. Their study claims that ‘women’s participation in governance structures correlates with stronger commitments to sustainability measures’ (2005, p. 512). Von der Leyen’s work on the Green Deal illustrates exactly this.

Statistic for Website Addition:

An illustrative statistic that expresses Norgaard and York’s thesis differently is: “Ergas and York cite a 2019 study, which shows that nations having higher female parliamentary representation tend to ratify more environmental treaties and have better scores in environmental performance indices.” (Ergas & York, 2019)

I find this statistic to be powerful because it gives one clear impact on everything; when the government has more female leaders, the environment is given more attention. It further supports Norgaard and York’s argument that gender equity is not only in representation. It is also what matters to everybody, including the future. By including this statistic on the web page, we demonstrate the impact that women’s leadership can have in improving the environment.

Work Cite

“New Zealand’s Jacinda Ardern Sets out Priorities: Climate, Inequality and Women.” The Guardian, Guardian News and Media, 20 Oct. 2017, www.theguardian.com/world/2017/oct/20/new-zealand-jacinda-ardern-priorities-climate-inequality-women-cannabis.

“The European Green Deal Sets out How to Make Europe the First Climate-Neutral Continent by 2050, Boosting the Economy, Improving People’s Health and Quality of Life, Caring for Nature, and Leaving No One Behind.” European Commission – European Commission, ec.europa.eu/commission/presscorner/detail/en/ip_19_6691. Accessed 19 Mar. 2025.

 

Let’s Talk About What’s Going On in These Images

Carol J. Adams, in her books The Sexual Politics of Meat and The Pornography of Meat, points out how ads regularly treat women and animals as objects in similar ways. When you look at these three pictures, it’s hard not to notice how food ads keep gender stereotypes going. They strengthen the idea that some bodies—whether they’re human or animal—are just meant to be eaten.

1. The Dodge Durango “Big Fat Juicy Cheeseburger” Billboard

 

This advertisement makes a clear link between masculinity and eating meat. The phrase “A big fat juicy cheeseburger in a land of tofu” establishes an obvious contrast: Real men eat meat, tofu is weak, unappealing or unmasculine. In “The Sexual Politics of Meat,” Carol J. Adams writes about how meat-eating has been associated for centuries with patriarchal values — where meat consumption represents strength, power and dominance, while plant-based diets are associated with “feminine” or lesser, status. Here a car is not just a car; it’s a whole idea of what makes a “real man.”

2. “Best Butts in Georgia” – When Pigs Wear Heels

This mural is disturbing in a way that’s almost too obvious. It’s a cartoon pig—but she’s wearing tight denim shorts, heels, and posing in a sexualized way. The phrase “Best Butts” works as a double entendre, referring both to pork cuts and to the objectification of female bodies. This is exactly what Adams talks about: the way women and animals are reduced to their body parts for consumption. It also reinforces the unrealistic beauty standards placed on women—because even cartoon pigs are drawn with exaggerated curves and feminine clothing.

3. “My Taison” – The Buff Chicken

This butcher shop advertisement is curious, in that, unlike the previous two, it does not feminize or sexualize the animal; rather, it takes the hypermasculine route. A bodybuilder chicken does not stand to reason and verges on the absurd, but it brings to light the power and dominance associated with meat. And even if this image is humorous, it ultimately adds to the perception of meat as exclusively masculine. At last, however, strong as the chicken may have looked, he has to be sold because it’s food, proving how even the masculine hybrid the animals in question still devolve into mere commodities meant for consumption.

PART 2

I chose the Burger King Super Seven Incher ad because it perfectly illustrates what Carol J. Adams discusses about the intersection of food, gender, and objectification. The ad uses blatant sexual innuendo, showing a woman with her mouth open in front of a large sandwich, reinforcing the idea that both women and food exist for male consumption. Just like how animals are reduced to meat products, this ad reduces the woman to an object of desire. Seeing images like this makes me realize how deeply ingrained these messages are in advertising and society.

 

 

 

1. Why This Image Was Chosen

This image was chosen because it makes you think about where our food comes from. At first glance, it looks like a simple drawing of a chef cutting meat. But there’s more to it. The chef has no face. This shows how we’ve lost touch with food production, especially when it involves animals. We often ignore the lives behind our meals. The chef uses tools made of plastic and metal, reminding us that we take resources from the earth and turn them into food without realizing the damage it may cause. The image of an animal being prepared for eating points out how we see animals as objects. This can be compared to how women have been treated in society. The image asks us to think about how our food choices connect to issues like power, gender, and the environment. It’s about questioning what we eat and how it affects the world.

2. Two Examples of Gendered Foods or Eating Habits

The “Man’s Breakfast”:

A common example of gendered food is breakfast. Many people see a big breakfast with bacon, eggs, and sausage as a manly meal. It’s all about strength. On the other hand, lighter foods like yogurt and fruit are often aimed at women. This plays into stereotypes that say men should eat big portions for energy, while women should have smaller, lighter meals. It ties food to gender roles—men eat to be strong and women eat to be smaller.

Diet Culture and Women’s Food Choices:

Another example is diet culture, which influences how women eat. Society pushes the idea that women should focus on staying thin, and food is a big part of that. Women often feel they should eat smaller, lighter meals like yogurt or low-calorie foods to look a certain way. Men, however, are mostly encouraged to eat hearty meals full of protein, like meat, which is seen as more masculine. This creates pressure around food choices—women’s diets are tied to body image while men’s meals focus on strength.

3. Ecofeminism and Our Relationship with Animals

Gaard and Curtin both argue that humans aren’t above animals and shouldn’t exploit them. Gaard links the mistreatment of animals to how women are treated, saying both groups are seen as other and are often used in similar ways. She sees factory farming as part of a bigger issue of violence and control. For her, ecofeminism asks us to rethink our treatment of animals and nature, and to consider vegetarianism or veganism as a way to reject this violence. Curtin shares some of Gaard’s views but adds more detail. He understands that there are times when eating animals is needed, especially where there are no other food options. In places with alternatives, though, he believes we shouldn’t exploit animals for food. His idea of contextual moral vegetarianism is about being responsible when we have choices. Both Gaard and Curtin stress that animals aren’t just resources—they deserve respect and empathy. They both want us to rethink how we see all living beings and to work toward a world that values compassion and care.

 

There’s one place that means a lot to me: D.W. Field Park in Brockton, Massachusetts. This park is the refuge in my life, a quiet getaway from the hustle and bustle of the city. Growing up in Boston, I’ve always needed to be with nature, and D.W. Field Park became a land where I could breathe and release everything. It’s where I go walking when I need to clear my head, where I’ve jogged innumerable times, and where I’ve spent meditative afternoons contemplating on life.  During the summer, I would go on morning runs with my brother and his friends. There’s just something about the park’s trails, ponds, and wooded areas that make it feel like a sanctuary to me, especially when I need an escape from the city.

In some respects, D.W. Field Park does serve as a rock of democracy, that sort of space Williams describes, where people can come together and feel part of something larger than themselves. It’s a public space, meaning anyone can access it. It’s not a perfectly managed or curated park, but in being in its natural, unpolished state, it reminds you that this land is available to everyone. It is a place for people of all walks of life to come together, to share space, and experience nature in an environment free of barriers. In that way, the park is a reminder that you can feel part of a community simply by participating in the quotidian business of appreciating the land.

I  agree with Barbara Kingsolver that we need wildness. Nature is so humbling; it doesn’t give a rip about the plans we have as humans or any of our expensive dreams. That wildness reminds us that we’re one small part of a much larger whole. We think we’re in control, but nature sends the message that we’re not. When I consider the moments I’ve spent in nature, whether at D.W. Field Park or elsewhere, I feel like it helps me step out of myself and recognize I don’t have to have anything figured out. It’s also a reminder of how significant our decisions are. Wildness invites us to live intentionally, to value the land, and to think about how our actions will affect generations to come. It reminds me of the wider world — how we’re all connected and must care for the earth for generations to come.”

Despite living in a city, I have been able to maintain a connection with nature. Although it’s not the same as having a lot of open space right outside my door or living in the wild, I’m never too far from nature. A quick drive gets me to parks like D.W. Field Park, where I can escape the concrete jungle and find some peace. I feel more connected to the land than I do to a city, even when I’m close to a small patch of trees or a pond.

It’s not only spending time in nature, however. Art and stories seem to bridge that gap between the city and the earth, I’ve found. Whether music, literature, or even visual art, these means of expression allow me to engage with nature and history in a way that feels real and personal. Consider Cait Nishimura’s Lake Superior Suite. I’ve never even been to Lake Superior, but through her music, I feel like I can be connected to the land. It’s a way to bring a little of the rest of the world, even though I’m not there in person.”

 

When discussing ecological issues, we often focus on global crises like climate change, pollution, or deforestation. Environmental damage is more than a distant concern; it is a continuing threat to the survival of many women in the Global South. Women in many parts of Africa, Latin America, Asia, and the Middle East are usually responsible for collecting water, firewood, and food for their families. Ecological destruction worsens; therefore, these resources become far harder to find, constantly forcing women and girls to travel greater distances. This consumes a meaningful amount of time. It also subjects them to several dangers like physical attacks and health risks. Getting water or collecting firewood often keeps young girls out of school while limiting how much women can earn, making economic differences even bigger. Good hygiene is quite important. A lack of clean water in many places seriously affects women’s health, especially during menstruation, pregnancy, and childbirth. Poor sanitation causes multiple active health problems. It also causes many infections. The option to turn on a faucet or the availability of proper sanitary facilities, viewed as completely normal by many people in the West, is a frequent, continuing difficulty for many women worldwide.

Ecofeminism is also not one monolithic movement—scholars handle it in various ways based on their cultural and economic viewpoints. Two of the foremost authorities on the subject are Bina Agarwal and Laura Hobgood-Oster. Though both concur on the connection between women’s subordination and environmental degradation, they vary in emphasis. Western eco-feminists such as Hobgood-Oster are preoccupied with structure and ideology. They contend that patriarchal systems regard women and nature as objects to be controlled and exploited. Western ecofeminism will also deconstruct industrialization, capitalism, and gender hierarchies and include spiritual and philosophical perspectives. In contrast, Bina Agarwal, writing about the Global South, has a more materialist orientation. She coined the term feminist environmentalism, and for women in developing countries, environmental concerns are not symbolic—environmental concerns have direct, practical implications. In contrast to the Western ecofeminists who make ideology the prime concern, Agarwal emphasizes economic and survival-oriented issues that face women, including land rights, deforestation, and access to clean water. Although both viewpoints recognize that the domination of nature and women is mutual, Western ecofeminism is theoretical, whereas immediate survival needs drive non-Western ecofeminism.

For me, Agarwal’s view is more persuasive because it deals with concrete issues that confront millions of women today. Western ecofeminism does raise some valid ideological issues, but sometimes it does come across as too esoteric. Agarwal’s research, supported by facts and practical examples, makes the environmental issue an urgent priority for women in the developing world. Having said this, there is much to be learned from both perspectives. Western ecofeminism, especially, aims at deep-seated societal structures, whereas non-Western ecofeminism is concerned with pragmatic solutions. To successfully combat environmental and gender injustice, we require both policy interventions that prioritize the voices of women in the most impacted areas and theoretical critique. The struggle for environmental justice is the struggle for gender equality—because when nature is harmed, women, particularly women in the Global South, are the first to suffer.

 

 

Ecofeminism is a movement that combines elements of feminism and environmentalism, emphasizing the links between gender equality, ecological health, and social justice. According to Hobgood-Oster, “all forms of oppression are connected,” suggesting that we need to confront these issues simultaneously, as they are closely related (Hobgood-Oster, 1). This perspective indicates that both the challenges faced by women and the degradation of the environment originate from patriarchal systems that prioritize power over cooperation. Ecofeminist scholar Rosemary Ruether asserts that genuine freedom for women and effective solutions to environmental crises cannot exist in societies based on oppressive control. She states, “There can be no liberation for them [women] and no solution to the ecological crisis within a society whose fundamental model of relationships continues to be one of domination” (Ruether, 1996). Ecofeminism aims to confront and dismantle these oppressive structures, advocating for a society that values caring, respect, and diversity rather than dominance. Hobgood-Oster emphasizes the need to move away from strict hierarchies and embrace “radical diversity and relationship,” inspired by nature’s rich variety and the feminist commitment to valuing differences (Hobgood-Oster, 3). Although ecofeminism addresses the intersections between gender, race, and environmental issues, it also faces criticism for potential essentialism, perpetuating racism, and a focus that is predominantly Western. Critics argue that the experiences and perspectives of marginalized groups are often simplified or ignored. Nevertheless, the foundational belief of ecofeminism endures: the oppression of women and environmental degradation are deeply interconnected, and addressing both is crucial for creating a fairer and more sustainable world.

The 2017 film Wonder Woman provides a cultural example of the woman-nature connection, showcasing ecofeminist themes through its portrayal of Amazonian women. Diana Prince, raised on Themyscira, an island where the Amazons live in harmony with nature, embodies the ecofeminist idea of women and nature in balance. On Themyscira, the Amazons respect the earth and live in ecological and social harmony, offering a vision of empowerment grounded in environmental care. As a warrior and protector of the land, Wonder Woman exemplifies this ideal. Her deep connection to nature contrasts with the destruction she witnessed during World War I. Diana’s belief that humanity should live in harmony with nature challenges patriarchal systems that exploit both women and the earth. Her respect for life, rather than domination, aligns with Hobgood-Oster’s critique of the mechanistic worldview that separates humans from nature. In this sense, Wonder Woman presents an ecofeminist vision where women and nature are equally valued and protected.

Where women are primarily responsible for collecting water for their families. The growing scarcity of clean water, driven by climate change, deforestation, and over-extraction, disproportionately impacts women, exacerbating both gender inequality and environmental harm. Ecofeminism underscores the intersection between the oppression of women and the exploitation of natural resources. In this region, women don’t only bear the responsibility of securing water but also endure the physical strain of traveling long distances to gather it from unreliable sources. This situation reflects patriarchal systems that place the burden of care work on women while ignoring the ecological consequences of unsustainable resource use. Water depletion is further fueled by large-scale industrial activities such as agriculture, mining, and urban expansion, which prioritize economic growth over sustainable water management. These environmental impacts degrade ecosystems that women rely on for food, medicine, and livelihoods. Many women are leading grassroots movements advocating for water justice, raising awareness about climate change, and challenging policies that harm the environment. By empowering women to lead these efforts, ecofeminism emphasizes interconnectedness, care, and respect for both human and non-human life, advocating for solutions that address both gender and environmental justice.

 

Hello everyone, I joined this class late, so I wanted to introduce myself. My name is McAnthony Bernard, and I’m a senior at UMass Dartmouth studying Business Management. I’m particularly interested in the construction industry from a business management perspective. I’m originally from the Bahamas but now live in Brockton. My family is also connected to UMass Dartmouth—my younger brother is currently a freshman here as well. In my free time, I enjoy going to the gym with friends, playing video games, and working on my clothing brand, Angels Gift. 

For this assignment, I read the blog article “18 Life-Learnings from 18 Years of The Marginalian” from the Philosophy collection. As a graduating student, this article stood out to me because it offers advice on navigating life. One lesson that connected with me was choosing joy. It reminded me that happiness is a choice, not just something that happens. As I enter the workforce, I want to find a career that I enjoy, not just one that pays well. The blog also emphasized appreciating the small moments in life. It made me realize that success isn’t just about big achievements but also about finding meaning in everyday experiences. This lesson is something I’ll carry with me as I move forward.

One way this blog may serve as a model for my work is in how it distills complex ideas into an engaging and accessible narrative. The author’s ability to explore deep philosophical concepts while maintaining clarity is something I admire, particularly when trying to communicate challenging ideas. The blog’s reflections on life, joy, and resilience demonstrate how meaningful insights can be shared in a way that resonates both personally and universally. However, the blog primarily focuses on philosophical musings, which differs from my focus. While its themes encourage introspection and creative exploration, my work requires balancing abstract principles with more practical applications. Nonetheless, the blog serves as a reminder that even complex ideas can be relatable through storytelling and thoughtful reflection.

The city of Brockton, where I’m from, is facing increased flood risks due to climate change, with more frequent and severe rainfall overwhelming the city’s aging stormwater infrastructure. Low-lying areas near rivers and streams are especially vulnerable. To address these challenges, the city is exploring green infrastructure solutions such as wetlands and permeable surfaces. With the support of federal and state funding, Brockton is working to improve stormwater management, reduce environmental impacts like water pollution, and strengthen its climate resilience for the future.

18 Life-Learnings from 18 Years of The Marginalian