What empowers
In the coming months, I will be writing another autoethnographic work. In it, apart from disclosing my practices, I will dive deeper into what empowers my practice. I often discuss what constrains me and my fellow humans on sustainability paths, and I will continue to do so. It's a very important part of autoethnography. But to balance this, I also want to focus a little bit more on the empowering factors.
I haven't studied these factors yet, so what follows are just some notes. Before I contemplate empowering factors, I will say what motivates me. It's harmonious co-existence between humans and nature and a desire that I sense deep in my psyche to contribute to bringing it about. In my academic work, I say that my reasons for practising this mode of being are ecological, spiritual, and aesthetic. Over time, I realised that there are also health related and financial reasons. I'm not sure if the ecological and the spiritual reasons should be separated. On a spiritual level, I feel oneness with nature and the universe, so I don't want nature's degradation. I feel pain on a somatic level when I witness trees being destroyed to create parking spaces.
Many things enable me to practise this mode of being that is perhaps best described as a constellation of zero-waste, simple living, slow living, minimalism and extreme minimalism practices.
As for inner factors, it is having a certain philosophy or a worldview. It was originally enabled, I believe, by living in nature for many years, developing nature-based practices from my childhood. Then this worldview was enabled by education and my work, part of which is reading (deep ecology, post-growth). Having simple tools enables me in my practice. Here I mean things like this autoethnography or taking notes. Having a sufficiency list. Having inner dialogues. Solitude enables me as well.
As for external factors, nature empowers me. For a long time, I couldn't have spiritual experiences in the city, Copenhagen, where I live. I missed nature as I experienced it in southern Finland and northern Sweden. Over time, I found ways to connect with nature, even if it's been heavily transformed by humans. I watch sunrises and sunsets. I stand on my balcony in the rain. I go to gardens, parks and to the sea. It takes me an hour or so to get to the beach in Amager on foot, but I always feel a calling of the sea and a deep desire or even a need to step into the sea, even when it's cold. I connect with nature when I hold the stones I brought home from the beach.

Something that I missed in Copenhagen were large expanses of nature. Looking over the sea in Finland helped me overcome challenges and decide to move to Denmark. The sea was so vast and timeless in comparison to some manager's ambitions and harassment. In Denmark, I started watching the sky more, something I was doing when I lived in England.
Apart from nature and non-human beings, there are fellow humans and even systems that empower me on my journey. My partner is a fellow researcher of sustainability transformations who, like me, believes in the unity of theory and practice. Before we met, he already practised vegetarianism, avoided flying as much as possible, bought organic food. After we met, he adopted minimalism. We practise minimalism together. We write about sustainability (post-growth) together and we discuss sustainability often in our household. Before this relationship, I lived on my own for two or so years, and it was an equally rewarding time in terms of growth. I found some fellow humans who practised sustainable living in different ways. In general, I try to identify such fellow humans so we can share knowledge and empower each other. I listen to their stories and share my own. I very much enjoy discussing sustainable living with elderly persons, as many of the practices I adopt (e.g., repairing clothes, upcycling) existed in their youth. I learn more from such persons than from academic articles. Having said that, academic articles also empower me.
My main area of expertise is sustainability in business. Businesses, especially small, local and independent ones make my practice possible. Essentially, there is nothing that I produce. Everything that I invite into my life and consume comes from somewhere. Some items come directly from nature, such as foraged food and stones and wild flowers that I use as decorations. But there are not many of such items at all. Here is my sufficiency list that I shared for the first time in my first autoethnographic article: laptop, phone, headphones, passport and other documents, notebook, pen, shoes, backpack, bank card, personal care items, towels, sweatshirt/t-shirts, trousers/shorts, bowl, fork, spoon, knife, stockpot, dish brush, tote bag, jacket, handkerchief, scissors, blanket, lunch box, mug, scarf, and mittens. These days, the sufficiency list looks somewhat different (but not much). Some items are borrowed, shared, inherited, or upcycled. Yet, many I bought. And having small businesses that produce those items in sustainable ways is incredibly helpful. Having access to a cooperative supermarket that has organic and seasonal food is helpful too.
Apart from businesses, alternative organisations such as libraries and byttestationer empower me. They make it possible to borrow and share objects with my local community. Perhaps my favourite place is our local byttestation in the recycling area of my apartment block. Neighbours can share with each other the objects they don't need or want anymore.
Various structures and systems empower me. For example, here in Denmark we have good (though expensive) public transport that I rely on if I cannot walk to some destination. The system of recycling is good as well. Healthcare in Denmark is free. I never studied in Denmark, but education is free as well, and I believe it empowers many fellow humans at least in some ways (though universities are still neoliberal).
I recognise that having access to these various systems, alternative organisations and having supportive relationships is a privilege. But recognising what empowers persons (myself and others) can help us, academics, think of possible ways to make these privileges the norm for everyone. Many of the "privileges" that I mention above, such as free healthcare and good public transport, should be basic rights and entitlements of all humans.
To end this somewhat long entry, here are some things that constrain me: unstable, precarious jobs and strong hierarchies in academia, migration laws (as a British citizen, I need a reason to be in Denmark, such as work), capitalist organisation of society (e.g., selling labour to survive), norms (e.g., my family perceiving my life as poverty because I practise minimalism), obligations (we cannot move to the countryside because of my partner's childcare responsibilities).