Growing up immersed in the outdoors, I have always felt a deep connection to what is

commonly understood as the natural world. It is as if the land itself offers me not just clarity and strength, but a profound realization; I am made of the same elements as the earth beneath my feet. When the sun warms my skin, I feel an immediate sense of acceptance, a reminder that I am not separate from nature but inherently part of it. Walking barefoot through sand or grass, I experience an energy that feels both ancient and deeply personal, reinforcing this intrinsic bond. This intuitive relationship within nature and myself has not only shaped my personal experiences but has also guided my academic and professional pursuits. It is this very inherent understanding of the natural world that has led me to seek a greater understanding of the connection between humans and nature, and to advocate for its protection. 

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When I refer to the natural world, I don’t just mean the human free, untouched, or

otherwise referred to as "pristine" landscapes like those described in history by Christopher Columbus or John Muir. Nature, as a concept, can have multiple definitions. This is why I have provided a word bank on the home page of my key insights to define a few concepts relative to this writing. The difference between the traditionally used definitions of nature and the definition I argue for lies in the application of the constructivist approach. I will argue that a constructivist approach to environmental empowerment can emphasize learning as an active, social process where individuals and communities construct their own understanding of the environment through experience, reflection, and communication. Instead of simply being given information, people engage in critical thinking, problem-solving, and collaborative decision-making to shape their perspectives and actions towards the environment, environmental justice and sustainability. 

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    In my Environmental Science and Policy I (ENVR 201) class, I learned that what we consider “natural” is often socially constructed, or shaped by history, policy, and cultural beliefs rather than being an objective reality. This idea can be seen in how we often view a park as “wilder” than one’s backyard, even though both spaces may contain similar elements of nature. Similarly, as a child, I would consider earthworms and caterpillars to be some of the most exotic residents of my neighborhood, even though these creatures were simply part of the everyday environment.  
   An example of this idea came up in class when my teacher showed the class images of different outdoor spaces (parks, backyards, zoo habitats, urban green spaces, totally concrete areas, and even overgrown abandoned industrial sites) and asked which image most closely reflected nature. The lesson highlighted how our perception of what is considered “nature” is shaped by cultural and societal influences.

 

The concept of “wilderness” often comes to the forefront of these discussions

because it has historically been idealized as the purest form of nature, untouched by human hands, and something separate from the constructed environments of cities and towns. This concept was learned from my Environmental Science and Policy II (ENVR 202) class, when reading Environment and Society: A Critical Introduction by Paul Robbins, John G, Hints, and Sarah A. Moore, the example was given relating to the Jämtland Mountains in Sweden. The mountains provided an example of how nature and culture are not separate but rather intertwined, challenging the Western dualistic view that tends to see nature as separate from human society. In this mountain region, the Indigenous Sámi people have traditionally engaged in reindeer herding, a practice deeply embedded in both the natural environment and cultural identity. The Sámi view the land not as a wilderness separate from human influence but as a cultural landscape, shaped by generations of sustainable land use, seasonal migrations, and spiritual connections to nature. Some notes from this class are attached here to explain this concept further.

 

-Link to Social Construction of Nature notes (ENVR 202)

-Link to Environmental Discourse (wilderness discussion) notes (ENVR 201)

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According to this specific constructivist approach, nature is not just a socially

constructed idea but is also constrained by the realities of the physical world. The traditional Western view holds that wilderness has been framed as a place for humans to visit temporarily, treading lightly before returning to civilization. This perspective reinforces a false division between the realm of culture (cities and towns) and the realm of nature (untouched wilderness).

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However, this binary can be deceitful. If you accept this division, you may ignore the impacts of ancient native cultures or dismiss the need to protect urban wildlife.

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​The constructivist approach challenges this notion, showing that "wilderness" itself is a human-made concept. How we define nature is shaped by discourse, power, and policy; which raises questions about who has access to it, who benefits from its protection, and who is excluded. 
   The constructivist approach to defining nature is important because it challenges the idea that nature is a purely objective reality that exists independently of human society.

 

     A book I read after being exposed to some excerpts from it in my ENVR 202 class, was Black Faces, White Spaces: Reimagining the Relationship of African Americans to the Great Outdoors. Written in 2014 by the cultural geographer, Carolyn Finney. This book helped me to critically examine the idea of who gets access to nature and what facts shape that access for better and for worse. It was my first introduction to examining the ways the law, de facto and de jure, can affect the way Black people connect and become empowered through their environment. From Black people's first introduction to American soil being under the threat of the lash, in bondage with chains and chackles, to consistently being thought of as "other than human", related to other primate life forms, excluded from modern environmental, conservation movements and even national parks. Finney’s work critically examines the racialized barriers to environmental access and how these barriers have historically limited African Americans’ engagement with nature. Finney's work also underscores the importance of social empowerment in Black environmentalism. It demonstrates that environmental access is not just about physical proximity to nature. It’s about who controls the narrative of nature and who has the privilege to experience it. The historical impact of systemic racism, oppression, and colonialism cannot be ignored when discussing Black environmental experiences. 
 

During my time as an exchange student in in St. Thomas, U.S.V.I., I witnessed

firsthand how the social construction of nature can impact environmental empowerment of communities and individuals. ​

 

In a community that is historically burdened by environmental exploitation and degradation mainly due to colonialism, the impacts of a socially constructed idea of nature are evident in the way much of the island's resources have been depleted, and its culture shaped by outside forces. However, the ability to reclaim and reframe the relationship with nature, as seen through the recycling program and clean energy efforts, represents a shift toward community empowerment and sustainable action. As a student at the University of The Virgin Islands, I volunteered at the Virgin Island's Energy Office's Energy Fair where I contributed to public awareness efforts and clean energy education. This took place on campus, at the gymnasium, all day for community members, students, faculty, and staff to attend. There were solar tech installers, and different informational sessions on how people can steward sustainable lives in their homes. 

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​My experience at the Virgin Islands Energy Office helped shape my perspective on energy policy by highlighting the crucial role of community involvement, meaningful engagement, and education in advancing clean energy initiatives. This realization has influenced my approach to environmental justice and policy work, as I plan to remain focused on the communities I serve while pursuing my legal studies. I am committed to learning more about these communities to construct community-based solutions that are effective and impactful. Through my nonprofit organization, I aim to ensure that my work is rooted in the needs and perspectives of those I seek to empower.

Without active community engagement, environmental initiatives risk remaining disconnected from the people they intend to serve. The projects we advocated for at the Energy Fair, as well as those developed at CGTC were not only about conservation, but they were about giving the community the tools, knowledge, and empowerment to shape their own future sustainably. In Finney's book, the idea of reclaiming environmental spaces as places for empowerment is central. This idea can be backed up theoretically too, as society's understanding is shaped by experience. 

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At CGTC, I helped start the university's first recycling program and wrote blog

posts about the U.S. Department of the Interior's grants, such as the Energizing Insular Communities grant. These projects promoted energy independence, raised awareness on renewable energy, and advanced sustainability initiatives in the USVI. Today, volunteers can come weekly to help sort the recycling collected on campus. These experiences underscored how environmental knowledge, access, and community engagement can drive meaningful action. My work at CGTC highlighted the importance of turning advocacy into tangible results. Being involved in a program that brought a needed service to the university system allowed me to witness the transformative impact of environmental access. The initiative didn’t just benefit the student body, it extended into the wider community, empowering individuals and fostering a greater sense of collective responsibility. A photo is inserted below of the student group I was a part of and a flyer we used.  
 

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"In the end we will conserve only what we love, we will love only what we understand, and we will understand only what we are taught." - Baba Dioum