From National Parks to Palestine: How Toxic Masculinity Shapes Our Politics and Relationship to the Outdoors
(Alternative Title: How the Access Fund Isn't Outdoor Advocacy)
It's the Blue Angels passing overhead while children and adults alike cheer and look up with glee. It's the countless mountaineers making headlines after fatal attempts to summit peaks like the Matterhorn and Sagarmatha or Chomolungma (so-called Everest). It's the exploitation and erasure of the Sherpa people, leading to their abuse and even death.
It's the Access Fund getting all riled up over the possibility that some of climbing's most coveted rock faces might become off-limits due to recent discussions about reinterpreting the Wilderness Act (a necessary step given its anti-Indigenous and problematic nature). It's framing the securing of climbing access as a "war" or "battle" that must be fought and won —a militarized, colonialist mindset—when Indigenous folks should be consulted about these spaces and given the final say.
It's borders. It's the ongoing genocide of Indigenous folks from here on Turtle Island (the so-called U.S.) to Palestine. It's in the impulse to deny, erase, repress, suppress, and continue “forward” without any concern, hesitation, thought, reflection, or consideration for the impact of one's actions. As Zarna Joshi has pointed out it's pipelines and billionaires. It's exemplified by Yvon Chouinard's claim to "give his company (Patagonia) away to fight climate change”—all while amassing a lifetime of hoarded wealth through exploitation and extraction.
It's Tim Walz deploying the Minnesota National Guard in response to protests erupting after a Minnesota police officer killed George Floyd—one tragic case of police brutality among many that had occurred leading up to June 5, 2020, including the deaths of Ahmaud Arbery, Breonna Taylor, Tony McDade, and Layleen Polanco. It’s Tara Houska sharing on Democracy Now! that she is “…still carrying the legacy of Tim Walz’ environmental legacy in Minnesota, which saw the largest Tar sands infrastructure project in North America built, and basically unfolded a series of ‘climate band-aids’…but simultaneously approve massive, massive mega projects that…cause irrevocable harm to future generations, and to our drinking water, and specifically in Minnesota, calling from the White Earth Reservation, there were very serious concerns by multiple tribal nations about wild rice and the water quality that would be impacted by Line 3, which it now is.”
Screenshot from Democracy Now!
It's the continued and flagrant funding of the Settler Colony of Israel's genocide against Gaza and the West Bank while gaslighting the masses by claiming to be “working on a ceasefire deal.” It's the incapacity to dream outside of a rigid and rigged binary, two-party system.
It's the blaming of individuals for the outcomes of this so-called “democratic” process. It's believing it's normal to have to vote for the “lesser of two evils.” It's thinking there is, in fact, a “lesser of two evils.”
Image via AP
These are the hallmarks of a society deeply entrenched in toxic masculinity.
Where to become president—the commander-in-chief and highest-ranking law enforcement officer—one must emulate white, cisheteropatriarchal values and demonstrate unwavering support for a Zionist regime committing a holocaust and ethnic cleansing before our eyes. One must applaud the notion that "if there was not an Israel, we'd have to invent one." The so-called United States is founded on deception, gaslighting, and propaganda to conceal its reckless and remorseless violence.
Image from Democracy Now! showing that 2/3 of oil shipments to the Settler Colony of Israel come from the so-called United States
Toxic masculinity is often misunderstood. Let's break it down to both micro and macro levels, then explore how we can interrupt, disrupt, and heal from it.
When we think of "toxic masculinity," we might imagine it on a micro scale: a man being gruff, suppressing his emotions, and becoming easily irritated or aggressive. While it does encompass these behaviors, the macro perspective often gets overlooked or goes unchecked. This article will expose both dimensions.
Toxic masculinity refers to the white supremacist ideal of “manliness” that emphasizes dominance, aggression, and emotional repression. It's not about men being inherently "bad," but rather how through societal conditioning men participate in and perpetuate harmful, toxic expressions of masculinity. The more a man performs and conforms to these toxic (white supremacist patriarchal) standards, the more society rewards and affirms his gender expression through accolades, promotions, and praise. Toxic masculinity is the result of our society's allegiance to the construct of the gender binary. If men can only be affirmed in their gender expression in so much as they are able to dominate and control, then this would necessitate something and/or someone to exert that domination and control over.
To fulfill the doctrine of the gender binary, society constructed an opposite, equally inflexible gender expression of "woman." The white supremacist patriarchal standards of "woman" dictate someone who has a vulva, remains silent or speaks only when permitted, lacks opinions, plays supporting roles to men, behaves passively and submissively, and makes herself physically small (the less space occupied, the more "woman points" earned—i.e., anti-fatness). This construct emphasizes caretaking and self-sacrifice, either through primary childrearing responsibilities at home or by taking jobs as assistants, secretaries, or in other service roles.
Depending on our levels of power and privilege, we are punished for stepping outside of these gendered scripts. As Ericka Hart stated in the “Hoodrat to Headwrap” podcast in an episode titled: “Toxic Masculinity: How to Be a Cis, White Man 101,” “…white supremacy carries patriarchy, which also perpetuates this idea that bodies are supposed to only be cisgender, heterosexual, able-bodied bodies. Only. And white. It's not even supposed to be Black. A body is supposed to be a white body. That's it."
Cover Image of Hoodrat to Headwrap via Apple Podcasts
In the eyes of white supremacist patriarchy, those who are not white are seen as failing to embody "masculinity" or their assigned gender at birth. Consequently, they're treated as objects to be dominated and controlled. Individuals who reject this imposed submissive role are perceived as threats to the system, and are exponentially at risk of facing dire consequences that can range from imprisonment to extermination.
This is where the macro-perspective of toxic masculinity comes in. This is the lesser-known and discussed manifestation. An example of this is the system of policing and prisons as they were born out of slave patrols solely to exert dominion by controlling, suppressing enslaved Black people, and capturing Black people who tried to escape and get free. Today, we see this in the form of police killings and brutality against Black people, particularly Black trans women who “…are uniquely singled out for criminalization by the police and government,” reports Transgender Law Center. The way our white supremacist patriarchal society functions and is structured led to Layleen Xtravaganza Cubilette-Polanco's death who was a 27-year-old, trans woman imprisoned at Rikers Island in solitary confinement for sex work. “Sex workers, particularly trans sex workers of color, face a disproportionately high risk of violence, including murder. And much of that violence ends up happening at the hands of police,” writes Katelyn Burns for Vox.
Bamby Salcedo, founder of the Trans Latina Coalition, spoke to exactly what Ericka Hart shared: “There’s notions that we’re not supposed to exist,“ Salcedo told Vox. “The police have also internalized all of that and perpetrate that [violence]. So because we have to survive in some type of way, because we’re not supposed to exist in this world, we’re criminalized simply because of who we are.”
Tony McDade, a 38-year-old trans man from Tallahassee, Florida, with a history of mental illness, was also a victim of police violence. McDade was shot and killed by an officer who said, “Stop moving,” called McDade a racial slur, and then shot him after he stopped moving.
Our society and mainstream media creates propaganda to paint this systemic violence as tragic, passive happenstance, when in reality this is a systemic, structural, intentional, centuries-old issue and pattern of ongoing genocide against Black people in the so-called United States. Vox also reported that in 2019 “…an NYPD officer testified at a deposition that he would drive down the street looking for women with Adam’s apples to stop on suspicion of solicitation.” Could there be a more egregious, horrific example of the inseperable connection between the policing of gender and the literal system of policing? The two go hand-in-hand. Policing and prisons don't make us any safer or lead to any kind of justice, but only culminate in exponential violence particularly for Black, trans women.
Protesters hold portraits of fatal victims of police brutality, Breonna Taylor and Layleen Polanco, in New York City on August 28, 2020. Erik McGregor/LightRocket/Getty Images
In a country where our election system originated from valuing "five Black people as worth three white people," as Ericka Hart and Ebony Donnley highlight in another episode of Hoodrat to Headwrap, it's understandable why some might feel reluctant to participate in a voting process within a nation built on their dehumanization and extermination—a practice that persists today. Elevating a Black, South Asian woman to the presidency isn't a panacea for achieving "justice and liberty for all," especially considering the president's role as the highest-ranking law enforcement official. The notion that representation alone will save us aligns with "girlboss," carceral feminism.
Like Hala Alyan wrote for The New York Times, “I'd love to see a Black woman lead this country. I'd love to see a South Asian woman lead this country. But I am unmoved by any and all identity markers if they do not come with a commitment to true justice.” Similarly to what Ericka Hart and Ebony Donnely elucidated on in their recent Hoodrat to Headwrap podcast episode, Alyan writes about the ill “logic” that liberals use to persuade someone to “Vote Blue No Matter Who”:
“That logic is noxious: Using the threat of a more violent future under Mr. Trump to get people to fall in line with politicians who are already funding violence isn't emblematic of — if I may — good vibes or brat energy or femme power,” writes Alyan.” “It carries the logic of abuse: What's on the other side is worse, so you might as well sit down and be quiet…It implies that mentioning this administration's material support to massacre Palestinian civilians is what ruins the vibes, not the act of sending billions of dollars in unconditional military aid to Israel.”
This is a clear example of DARVO, a tactic our government and society frequently employ. DARVO stands for "Deny, Attack, Reverse Victim/Offender roles." It's an abuse tactic used in oppressive dynamics where the abuser will:
(D) Deny any harm or violence they've caused (gaslighting). (A) Attack the person trying to hold them accountable. (R) Reverse the roles, portraying themselves as the (V) victim instead of the (O) offender.
This manipulation effectively makes "naming the crime the crime," as Halyan points out. By using DARVO, abusers deflect responsibility and confuse the narrative, making it harder for victims to seek justice, validation, and healing.
As a survivor of intimate partner violence I've experienced this first-hand. However, as a white woman from an upper-middle class background, it's only a fraction of a fraction of the violence that those who are more marginalized than me experience.
In the outdoor industry, DARVO tactics are frequently employed to dismiss Black and Indigenous environmental justice activists and educators. These tactics include phrases like "the past is in the past," "move on," or "he was a good guy" (when referring to figures like John Muir, Alex Honnold, or Yvon Chouinard—all of whom have exhibited toxic masculinity). Some even use the flawed "lesser of two evils" logic when discussing the National Park system. They argue that despite the National Parks' origins in horrific violence and the dispossession of Indigenous peoples of Turtle Island, it's still preferable to the supposed alternative: private land grabs leading to destruction and exploitation.
However, this perspective ignores the voices of Indigenous peoples who have stewarded this land for time immemorial. It's a form of paternalism—a characteristic of white supremacy culture, as Tema Okun and Kenneth Jones have noted. This binary thinking—National Parks or total destruction—fails to imagine alternatives. It's a tool of rape culture, rooted in expectations to "sit down, be quiet, be grateful for what you get, and don't complain." When someone says, "It's not that bad, it could be worse," as Alyan points out, they're coercing you to violate your own boundaries, minimizing and normalizing abuse and violence.
This abusive power dynamic, far from promoting mutuality or consent, tells the oppressed that their outcomes are their fault. If you're violated, hurt, or experience hardship, you're made to believe it's your fault. And don't forget, it could be worse. By convincing the masses of this, widespread shame ensues. When we feel shame, we clam up, shut down, and internalize our experiences. We're manipulated into believing we didn't "pull ourselves up by our bootstraps" hard enough, that we wore "slutty clothes," or that we weren't the "perfect victim." If, as a society, we're constantly blaming ourselves and each other, the status quo remains safe from questioning, disruption, and dismantling. This is precisely what those in power want.
Toxic masculinity in the outdoor industry reflects rape culture, manifesting through a mindset of "conquering" nature and "peak-bagging." It views the natural world as valuable only insofar as white, cisgender men can exploit, extract from, recreate in, enjoy, and benefit from it. Yvon Chouinard and many "climbing bros" don't advocate for natural spaces they can't "use" or recreate in. Patagonia launched extensive ad campaigns against Trump's attempts to shrink Bears Ears and Escalante National Monuments—areas that absolutely should be protected from exploitation. However, where was Patagonia's marketing campaign supporting Standing Rock? Where are they in protecting the Weelaunee National Forest and opposing Cop Cities across the nation?
A common sentiment in the outdoor industry is that keeping spaces open to the public creates more recreationists who will develop a love for nature and become its advocates. However, this logic is self-serving, and I don't see people becoming stronger advocates for nature. Instead, I see them becoming advocates for getting what they want out of nature. As white people, we've been indoctrinated to have a transactional relationship with nature and each other. We view nature as a commodity, not something with inherent value. It's challenging for us as white people to grasp the concept of inherent value. We don't even see ourselves as having inherent value as human beings when so many of us believe we must "earn" a living and "earn" housing, financial security, food, healthcare, and other basic living essentials—things that are fundamental human rights.
Shouldn't we fight to protect these stolen lands and return them to the original stewards simply because it's the right thing to do? I felt a similar unease when people held signs outside a rally to defend Bears Ears that read, "The outdoor industry is a billion-dollar business." As if that economic fact alone justified protecting spaces like Bears Ears. Shouldn't we question a system that requires us to prove something's value based on its potential for commodification? This perspective not only overlooks nature's inherent worth but also disregards Indigenous stewardship and perpetuates colonial ideologies. Isn't it time we challenge this flawed logic?
Someone whose idea of a good time is “playing devil's advocate” might respond by saying something like: “We have to speak their language in order to be heard.” I wholeheartedly disagree. There are more deeply rooted issues we're ignoring that are leading to the demise of the planet and her people if our signs literally point to protecting the interests of a billion dollar industry. We can't be selective in our activism. We have to ask ourselves why is a place like Bears Ears worthy of our time, attention, and advocacy, but Standing Rock isn't? Why not Weelaunee? Where are the so-called “outdoor advocates” when it comes to protecting those places?
Tortuguita, a 26-year-old Indigenous queer and non-binary environmental activist and community organizer who was shot 57 times and killed by the Atlanta Police Department for being a Forest Defender and protesting the building of a Cop City in the Weelaunee (South River) Forest in Atlanta
"Outdoor advocacy," particularly in the climbing world (looking at you, Access Fund), often perpetuates the harmful idea that nature exists solely for (white) human conquest, enjoyment, recreation, and use—a mindset rooted in rape culture. To disrupt toxic masculinity in the outdoor industry, we must question and unlearn this flawed logic. This involves acknowledging and respecting the history of the lands we visit, amplifying Indigenous voices, and challenging colonial narratives.
Healing from toxic masculinity requires us to examine how we conform to or reject gender roles assigned at birth. We must also question how we expect, reinforce, or punish others for adhering to or defying these roles. This healing process challenges us to reconsider our attachment to binary thinking and reject the notion of manufactured scarcity that divides people into "deserving" and "undeserving," or "good" and "bad." We need to reevaluate our relationships, asking ourselves if we're connecting with others based on what we can extract from them or if we're fostering genuine community. Are we living communally or transactionally? By recognizing how small-scale interactions influence larger societal patterns—and vice versa—we can take daily actions that promote a culture of community, sustainability, mutuality, reciprocity, and equity, rather than one of erasure, exploitation, extraction, dominance, and control.
In all my years of writing for Terra Incognita Media and building this platform, I've embraced the phrase “feminist killjoy.” I'll happily kill the “joy” that anyone derives from sweeping unspeakable, centuries-old atrocities and violence under the rug. As Ilhan Omar eloquently stated, “We run the politics of joy. Because we know it is joyful to fight for your neighbors. We know it is joyful to make sure everybody has access to healthcare. We know it is joyful to make sure housing is a human right. We know it is joyful to fight for healthcare to be a human right. We know it is joyful to want to live in a peaceful and equitable world.” When I call myself a feminist killjoy this is what I mean.
To dive deeper into this topic, join us for our free workshop: “Disrupting Dominion: Breaking the Cycle of Toxic Masculinity and Colonial Legacies in the Outdoors.” This is a free, transformative 2-hour workshop designed to confront these realities head-on. Led by Erin Monahan and Christina Torres, co-founders of Terra Incognita Media, this workshop invites you to explore the historical roots of toxic masculinity and imperialist narratives in the outdoor industry and offers a framework as to how you can challenge and dismantle them.
By attending this free workshop, you’ll also have the opportunity to enroll in our full 8-week program, "The Terra™ Method: Defiant, Embodied, Feminist Leadership in Outdoor Spaces" at an exclusive beta pricing rate.
