Ridwan Ishola Mogaji

Today, the commodification of the environment by humans is on the rise, which has led to severe environmental degradation and crises. This exploitation by humans is informed by their misconception of the environment as inferior to them and merely a resource for human well-being and prosperity. The commodification of the environment as experienced over time is built on an anthropocentric consciousness; the view of humans being at the center of the universe, whereby the environment is considered a commodity. This perspective toward the environment manifests through; excessive extraction, pollution, and all forms of degradation, which continue to have dire consequences for humans and other forms of life. We have witnessed the pollution of seas whose consequences has severely impacted aquatic life, deforestation has exposed wildlife to abuse, human violence, and various injustices, among many others. These issues remain significant, considering their consequences, not only on the environment, animals, aquatic life, and land, but also on human well-being. In response, this chapter proposes the Vasudhaiva Kutumbakam principle; an Indian philosophical principle that considers the Earth as one large family, which argues for mutual interaction and relationships based on familyhood, encouraging humans to abandon their anthropocentric consciousness for a principle that promotes fair and mutual interaction between humans and all other life forms. Using the methods of critical analysis and conceptual clarification, this chapter argues that if humans embrace the principle of Vasudhaiva Kutumbakam, the environment will be freed from all forms of human abuse, violence, and degradation, making the Earth more conducive and livable.

The question of colonialism has been a deteriorating phenomenon in African history. Frantz Fanon conceived colonialism as a form of domination with the goal redefining the reality of the world of indigenous (“native”) peoples, which he considered possible through the means of violence. His conception of colonialism is that which with no doubt is embedded in vices and nothing more irrespective of the claims of the colonial masters that they aim at civilizing the people of Africa. Exploitation, extortion, economic stagnancy, regression, and many more vices were all recorded as effects of colonialism. It involves the domination of a set of people in their society by different people known as settlers from another society, promoting class distinction and dehumanization. In a bid to evaluate its effect and impact both on the dominated society and the settlers’ society (nation), Fanon also enters into the discussion as he criticizes the idea of colonialism from his perspective, thereby accentuating possible solutions. This work thereby exposes Fanon’s critique of colonialism, and its’ possible effects if and when followed as proposed by the colonial masters. Using Conceptual and critical analysis, this paper argues that Fanon’s revolutionary model must be reassessed, as contemporary struggles for liberation demand more than armed resistance considering the shift in realities.

Among the many issues being addressed by the global community, the outcry against domestic violence is at the forefront. This is so because it is viewed as a demeaning and deteriorating phenomenon. Within the confines of our society, domestic violence often involves violence against women and children and, in some cases, men. As such, it has been described as a severe issue with significant consequences for the victims. One of the many reasons for the crusade against domestic violence is its association with injustice, whereby the victims are denied freedom from abuse. However, in a world where agitations for inclusive environmental consideration persist, the domestic violence framework falls short of environmental obligation. While children, women, and men are recognized as part of our domestic environment, nonanimals and non-humans are also part of the domestic environment. Still, they are not included in the framework of domestic violence. This paper, through an earth-eco-socialist approach, aims to expose the belongingness of the environment (including non-humans and non-animals) as part of our domestic environment and argues that they should also be cared for in terms of domestic violation. It emphasizes the necessity to view domestic violence against children and, by extension, men as being partially geared towards, if not extended to the domestic natural environment. In conclusion, this paper argues that domestic violence is not only inflicted on humans (women, men, and children) but also on the environment, which is integral to a violence free domestic environment, and thus essential to be included in the framework of domestic violence. In light of this research, conceptual clarification, critical analysis, and a comparative study are employed.