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- Convenors:
-
Emma Tomalin
(University of Leeds)
Jennifer Philippa Eggert (Joint Learning Initiative on Faith and Local Communities (JLI))
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- Formats:
- Papers
- Stream:
- Acting on Climate change and the environment
- Location:
- Christodoulou Meeting Rooms East, Room 15
- Sessions:
- Wednesday 19 June, -
Time zone: Europe/London
Short Abstract:
While religious traditions appear to call for restraint in the use of natural resources, applying this in practice towards is less straightforward. This panel invites papers that examine the role of religions towards achieving SDG 13 (Climate Action). [Religions & Development SG]
Long Abstract:
While religious traditions might appear to emphasise that the natural world is sacred and to call for restraint in the use of natural resources, applying this in practice towards environmental protection is less straightforward. Sustainable Development Goal 13 calls for 'Climate Action' and target 13.3 to 'Build knowledge and capacity to meet climate change'. Considering the highly religious nature of many Global South settings as well as their ecological vulnerability, this panel will examine the relationships between religions and climate action. What role might religious perspectives be able to play in addressing climate change? Alternatively, in what ways might religious beliefs and practices present barriers to climate justice? What do policy makers need to know about the religion-environment nexus in order to support local communities in developing culturally appropriate responses to climate change? What role are local faith actors playing in providing moral guidance to encourage custodianship and sustainable practices? How successful have faith-based initiatives been in inspiring action against climate change and what can be learnt from these examples?
We invite papers that address these questions and are particularly interested in papers that have a practical focus and examine the role of religions towards achieving SDG 13. We need to move beyond purely theological/theoretical accounts of how religions might impact upon people's relations to the natural world and instead generate research that can help policy makers appreciate the 'nuances and complexity inherent in religious values for motivating environmental action' (Sachdeva 2016: 11).
Accepted papers:
Session 1 Wednesday 19 June, 2019, -Lisa Schipper (Oxford University Centre for the Environment)
Paper short abstract:
Religious belief can determine vulnerability to climate change and natural hazards. This paper presents findings from fieldwork on how pluralistic belief systems operate around risk. Underlying this is the question of how important beliefs are for predicting behaviour in the face of risk.
Paper long abstract:
Religious belief is an important factor that can determine vulnerability to climate change and natural hazards. This works in different ways: certain beliefs encourage behaviour that leads to increased exposure and sensitivity; other beliefs espouse alternative explanations for why disasters occur, contradicting risk management, or making it less rational; yet other beliefs discourage actively changing social and environmental circumstances, consequently entrenching people in conditions that cause vulnerability. But when it comes to asking whether belief always leads to an expected behaviour, we have less clear evidence. If a flood is ten minutes away, will people stay in their houses under their belief that God will protect them, or will they rush to safety?
This paper presents findings from fieldwork in Haiti and Dominican Republic on how pluralistic belief systems operate around risk. The study explores three areas: how people negotiate multiple belief systems to find solutions to the challenges posed by natural hazards (and, by extension, climate change); the way that the governments use or bypass these belief systems in the context of disaster risk reduction; and how religious organisations understand these pluralistic systems and actively harness or work against them. Underlying this is the question around whether beliefs lead to behaviour, and ultimately questions how important beliefs are for predicting behaviour in the face of risk. This builds on earlier work to document examples of religious belief influencing (and increasing) vulnerability to natural hazards and climate change.
Sameen Zafar (Lahore University of Management Sciences)
Paper short abstract:
Waqf is an Islamic perpetual charitable institution which can be used to achieve the notion of faith-based development. Waqf can be used a tool to fight climate change for all the countries across the world by planting trees, building water reservoirs and addressing other environmental problems.
Paper long abstract:
Waqf (plural Awqaf) is an Islamic perpetual charitable institution which can be used to achieve the notion of faith-based development. It was established to facilitate the achievement of spiritual and socio-economic ends in early Islamic society and to serve as a means for wealth redistribution from the rich to the poor to achieve socio-economic development. In the contemporary times, Waqf is one of the most apt institutions to achieve the prospects of sustainable development.
With climate change as a menace affecting billions of people around the globe and impacting people in their day to day lives, especially the adverse consequences on their health and well being, it is imperative to look at the role of the religion Islam to address environmental problems and climate change. Hence, Waqf can be used a tool to fight climate change for all the countries across the world.
The mechanism of charity and philanthropic endowments facilitates wealth redistribution and leads to non-income development in terms of health, standard of living and education. In the modern day economy, the role of Waqf has become crucial. It is thus vital that the global Awqaf institutions and the UN departments dealing with the Post-2015 Development Agenda join hands to address the common concerns of the poorest as well as the richest which is climate change. The paper is based on the qualitative research paradigm and will shed light on the implications of Waqf for environmental protection such as planting frees, building water reserves and so on.
Yemi Adewoyin (University of Nigeria)
Paper short abstract:
The ecological effects of climate change and policies to address same are multidimensional. Using a Nigerian case study, the traditional religious system in Africa, with its theocentric, anthropocentric and ecocentric features, presents a pathway for addressing the consequences of climate change
Paper long abstract:
An Intergovernmental Panel on Climate Change assessment predicts that the earth would be warmer than in the pre-industrial era by the end of the twenty-first century due to human activities. This will increase the intensity of extreme weather events and their attendant consequences on the ecosystem. While several efforts are being made globally to address these and build resilience, the role of the traditional African religion has not been adequately examined. Religion is as old as mankind and its evolution and diffusion is a reflection of the changing paradigm about individual and communal belief systems. In spite of widespread acceptability of Christianity and Islam in Africa, the traditional African religious belief system subsists. Some of its practices emphasize the supremacy of God; that humans are at the center of and lord over everything God created; and that all creatures are important. Using the Osun Osogbo Grove in Nigeria as a case study, how these seemingly antagonistic, yet complementary philosophies interact to prevent the negative consequences of climate change is examined in this work. Satellite imageries of the Grove were obtained for a period of 30 years and analyzed for land-use and land cover change using supervised classification method. The results showed that between 1986 and 2016, the Grove had only marginally decreased in size, its ecosystem remained largely intact, and the ecological footprints of climate change were non-existent. Qualitative data revealed that the fear of the repercussions of breaching the sacredness of the Grove was responsible for these outcomes.