Question
"So, together, we have planted over 30 million trees that provide fuel,
food, shelter, and income to support their children’s education and
household needs. The activity also creates employment and improves
soils and watersheds. Through their involvement, women gain some
degree of power over their lives, especially their social and economic
position and relevance in the family. This work continues.
2 Initially, the work was difficult because historically our people have
been persuaded to believe that because they are poor, they lack not
only capital, but also knowledge and skills to address their challenges.
Instead they are conditioned to believe that solutions to their problems
must come from “outside.” Further, women did not realize that meeting
their needs depended on their environment being healthy and well
managed. They were also unaware that a degraded environment leads to a scramble for scarce resources and may culminate in poverty and
even conflict. They were also unaware of the injustices of international
economic arrangements.
3 In order to assist communities to understand these linkages, we
developed a citizen education program, during which people identify their
problems, the causes and possible solutions. They then make connections
between their own personal actions and the problems they witness in
the environment and in society. They learn that our world is confronted
with a litany of woes: corruption, violence against women and children,
disruption and breakdown of families, and disintegration of cultures and
communities. . . .
4 Although initially the Green Belt Movement’s tree planting activities
did not address issues of democracy and peace, it soon became
clear that responsible governance of the environment was impossible
without democratic space. Therefore, the tree became a symbol
for the democratic struggle in Kenya. Citizens were mobilized to
challenge widespread abuses of power, corruption and environmental
mismanagement. In Nairobi’s Uhuru Park, at Freedom Corner, and in
many parts of the country, trees of peace were planted to demand the
release of prisoners of conscience and a peaceful transition to democracy.
5 Through the Green Belt Movement, thousands of ordinary citizens were
mobilized and empowered to take action and effect change. They learned
to overcome fear and a sense of helplessness and moved to defend
democratic rights.
6 In time, the tree also became a symbol for peace and conflict resolution,
especially during ethnic conflicts in Kenya when the Green Belt Movement
used peace trees to reconcile disputing communities. During the ongoing
re-writing of the Kenyan constitution, similar trees of peace were planted
in many parts of the country to promote a culture of peace. Using trees
as a symbol of peace is in keeping with a widespread African tradition.
For example, the elders of the Kikuyu carried a staff from the thigi tree
that, when placed between two disputing sides, caused them to stop
fighting and seek reconciliation. Many communities in Africa have these
traditions.
7 Such practices are part of an extensive cultural heritage, which
contributes both to the conservation of habitats and to cultures of
peace. With the destruction of these cultures and the introduction of
new values, local biodiversity is no longer valued or protected and as a
result, it is quickly degraded and disappears. For this reason, the Green Belt Movement explores the concept of cultural biodiversity, especially
with respect to indigenous seeds and medicinal plants.
8 As we progressively understood the causes of environmental degradation,
we saw the need for good governance. Indeed, the state of any
country’s environment is a reflection of the kind of governance in place,
and without good governance there can be no peace. Many countries,
which have poor governance systems, are also likely to have conflicts
and poor laws protecting the environment.
9 In 2002, the courage, resilience, patience and commitment of members
of the Green Belt Movement, other civil society organizations, and the
Kenyan public culminated in the peaceful transition to a democratic
government and laid the foundation for a more stable society.
10 Excellencies, friends, ladies and gentlemen:
11 It is 30 years since we started this work. Activities that devastate the
environment and societies continue unabated. Today we are faced with
a challenge that calls for a shift in our thinking, so that humanity stops
threatening its life-support system. We are called to assist the Earth to
heal her wounds and in the process heal our own—indeed, to embrace
the whole creation in all its diversity, beauty and wonder. This will
happen if we see the need to revive our sense of belonging to a larger
family of life, with which we have shared our evolutionary process.
12 In the course of history, there comes a time when humanity is called to
shift to a new level of consciousness, to reach a higher moral ground. A
time when we have to shed our fear and give hope to each other.
13 That time is now.
14 The Norwegian Nobel Committee has challenged the world to broaden
the understanding of peace: there can be no peace without equitable
development; and there can be no development without sustainable
management of the environment in a democratic and peaceful space.
This shift is an idea whose time has come.
15 I call on leaders, especially from Africa, to expand democratic space and
build fair and just societies that allow the creativity and energy of their
citizens to flourish. . . .
16 Excellencies, ladies and gentlemen: As I conclude I reflect on my childhood experience when I would visit
a stream next to our home to fetch water for my mother. I would drink
water straight from the stream. Playing among the arrowroot leaves I
tried in vain to pick up the strands of frogs’ eggs, believing they were
beads. But every time I put my little fingers under them they would
break. Later, I saw thousands of tadpoles: black, energetic and wriggling
through the clear water against the background of the brown earth. This
is the world I inherited from my parents.
18 Today, over 50 years later, the stream has dried up, women walk long
distances for water, which is not always clean, and children will never
know what they have lost. The challenge is to restore the home of the
tadpoles and give back to our children a world of beauty and wonder.
19 Thank you very much." Based on the lecture, what did Maathai most likely think was one of the central achievements of the Green Belt Movement?(1 point) Responses It enabled people in Kenya to believe they could make an impact in their country. It enabled people in Kenya to believe they could make an impact in their country. It motivated people to gain a deeper understanding of African history. It motivated people to gain a deeper understanding of African history. It caused people in Africa to adopt the lifestyles of their grandparents. It caused people in Africa to adopt the lifestyles of their grandparents. It encouraged people to seek prominent jobs in the Kenyan government.
food, shelter, and income to support their children’s education and
household needs. The activity also creates employment and improves
soils and watersheds. Through their involvement, women gain some
degree of power over their lives, especially their social and economic
position and relevance in the family. This work continues.
2 Initially, the work was difficult because historically our people have
been persuaded to believe that because they are poor, they lack not
only capital, but also knowledge and skills to address their challenges.
Instead they are conditioned to believe that solutions to their problems
must come from “outside.” Further, women did not realize that meeting
their needs depended on their environment being healthy and well
managed. They were also unaware that a degraded environment leads to a scramble for scarce resources and may culminate in poverty and
even conflict. They were also unaware of the injustices of international
economic arrangements.
3 In order to assist communities to understand these linkages, we
developed a citizen education program, during which people identify their
problems, the causes and possible solutions. They then make connections
between their own personal actions and the problems they witness in
the environment and in society. They learn that our world is confronted
with a litany of woes: corruption, violence against women and children,
disruption and breakdown of families, and disintegration of cultures and
communities. . . .
4 Although initially the Green Belt Movement’s tree planting activities
did not address issues of democracy and peace, it soon became
clear that responsible governance of the environment was impossible
without democratic space. Therefore, the tree became a symbol
for the democratic struggle in Kenya. Citizens were mobilized to
challenge widespread abuses of power, corruption and environmental
mismanagement. In Nairobi’s Uhuru Park, at Freedom Corner, and in
many parts of the country, trees of peace were planted to demand the
release of prisoners of conscience and a peaceful transition to democracy.
5 Through the Green Belt Movement, thousands of ordinary citizens were
mobilized and empowered to take action and effect change. They learned
to overcome fear and a sense of helplessness and moved to defend
democratic rights.
6 In time, the tree also became a symbol for peace and conflict resolution,
especially during ethnic conflicts in Kenya when the Green Belt Movement
used peace trees to reconcile disputing communities. During the ongoing
re-writing of the Kenyan constitution, similar trees of peace were planted
in many parts of the country to promote a culture of peace. Using trees
as a symbol of peace is in keeping with a widespread African tradition.
For example, the elders of the Kikuyu carried a staff from the thigi tree
that, when placed between two disputing sides, caused them to stop
fighting and seek reconciliation. Many communities in Africa have these
traditions.
7 Such practices are part of an extensive cultural heritage, which
contributes both to the conservation of habitats and to cultures of
peace. With the destruction of these cultures and the introduction of
new values, local biodiversity is no longer valued or protected and as a
result, it is quickly degraded and disappears. For this reason, the Green Belt Movement explores the concept of cultural biodiversity, especially
with respect to indigenous seeds and medicinal plants.
8 As we progressively understood the causes of environmental degradation,
we saw the need for good governance. Indeed, the state of any
country’s environment is a reflection of the kind of governance in place,
and without good governance there can be no peace. Many countries,
which have poor governance systems, are also likely to have conflicts
and poor laws protecting the environment.
9 In 2002, the courage, resilience, patience and commitment of members
of the Green Belt Movement, other civil society organizations, and the
Kenyan public culminated in the peaceful transition to a democratic
government and laid the foundation for a more stable society.
10 Excellencies, friends, ladies and gentlemen:
11 It is 30 years since we started this work. Activities that devastate the
environment and societies continue unabated. Today we are faced with
a challenge that calls for a shift in our thinking, so that humanity stops
threatening its life-support system. We are called to assist the Earth to
heal her wounds and in the process heal our own—indeed, to embrace
the whole creation in all its diversity, beauty and wonder. This will
happen if we see the need to revive our sense of belonging to a larger
family of life, with which we have shared our evolutionary process.
12 In the course of history, there comes a time when humanity is called to
shift to a new level of consciousness, to reach a higher moral ground. A
time when we have to shed our fear and give hope to each other.
13 That time is now.
14 The Norwegian Nobel Committee has challenged the world to broaden
the understanding of peace: there can be no peace without equitable
development; and there can be no development without sustainable
management of the environment in a democratic and peaceful space.
This shift is an idea whose time has come.
15 I call on leaders, especially from Africa, to expand democratic space and
build fair and just societies that allow the creativity and energy of their
citizens to flourish. . . .
16 Excellencies, ladies and gentlemen: As I conclude I reflect on my childhood experience when I would visit
a stream next to our home to fetch water for my mother. I would drink
water straight from the stream. Playing among the arrowroot leaves I
tried in vain to pick up the strands of frogs’ eggs, believing they were
beads. But every time I put my little fingers under them they would
break. Later, I saw thousands of tadpoles: black, energetic and wriggling
through the clear water against the background of the brown earth. This
is the world I inherited from my parents.
18 Today, over 50 years later, the stream has dried up, women walk long
distances for water, which is not always clean, and children will never
know what they have lost. The challenge is to restore the home of the
tadpoles and give back to our children a world of beauty and wonder.
19 Thank you very much." Based on the lecture, what did Maathai most likely think was one of the central achievements of the Green Belt Movement?(1 point) Responses It enabled people in Kenya to believe they could make an impact in their country. It enabled people in Kenya to believe they could make an impact in their country. It motivated people to gain a deeper understanding of African history. It motivated people to gain a deeper understanding of African history. It caused people in Africa to adopt the lifestyles of their grandparents. It caused people in Africa to adopt the lifestyles of their grandparents. It encouraged people to seek prominent jobs in the Kenyan government.
Answers
Answer
Question 4 Part B: Which detail from the article best supports the answer to Part A? (1 point) Responses “In 1971, she became the first woman in east and central Africa to earn a Ph.D.; her doctorate is in biological sciences.” (paragraph 16) “In 1971, she became the first woman in east and central Africa to earn a Ph.D.; her doctorate is in biological sciences.” (paragraph 16) “One self-help columnist urged young Kenyans to plant trees; ‘You never know,’ she said, ‘where it might lead.’” (paragraph 24) “One self-help columnist urged young Kenyans to plant trees; ‘You never know,’ she said, ‘where it might lead.’” (paragraph 24) “In 1981, the Green Belt Movement got its first significant funding when the United Nations Development Fund for Women (UNIFEM) provided ‘seed money’ that transformed the effort from a few tree nurseries to a large number with thousands of seedlings.” (paragraph 12) “In 1981, the Green Belt Movement got its first significant funding when the United Nations Development Fund for Women (UNIFEM) provided ‘seed money’ that transformed the effort from a few tree nurseries to a large number with thousands of seedlings.” (paragraph 12) “For their boldness, Maathai and Green Belt colleagues were subjected to stints in jail and harassment, including death threats.” (paragraph 18)
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Based on the lecture, Maathai most likely thought that one of the central achievements of the Green Belt Movement was **"It enabled people in Kenya to believe they could make an impact in their country."** This is evident from her emphasis on empowering ordinary citizens, overcoming fear, and actively participating in governance and environmental management.
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