Ahead, we've listed the most climate-minded politicians in and outside of the U.S., who are each paving the way for our planet's future. The Danger of the One-Dimensional Thinking of Climate Change. And, I mean, it is a sad situation. Many of the religious communities are moving towards divestment. Let me come back just a moment. We have to have a level playing field. So, please, let’s engage in discussion. And what this is primarily about is affirming the priorities of doing so in order to protect the marginalized, in order to protect vulnerable communities, and to emphasize that we need the transparency, that we need to account for the full range of costs and move beyond externalizing these costs, being honest about the subsidies that are going on, and to emphasize that these are the priorities of our energy ethics. But we need to acknowledge we have our doubts. And one of my concerns is the clean energy for women. That’s why this is important. You know, we know that if you speak about positive feedback cycles, to the layperson that sounds like a good thing, positive feedback. And also Sri Lanka is a Buddhist country, but I’m minority back home. And when it’s placed on a moral plain, on a concern for communities, it comes out of that and it becomes a bridge issue we can all bring our own spiritual sources to. So it’s a radical call for dialogue. We are left sleepless at night if we read the newspapers, listen to the news, speak to our colleagues who are working on these issues, are students. And I think it is one thing the religious communities can do something about. I mean, in Sri Lanka we do have our own issues—you know, racial issues, fighting, violence. The Chinese people themselves are demanding climate or pollution action, mainly because of smog and water. I mean, Isaiah 24 says that human beings destroy the earth because we don’t follow God’s commandments. FLANNERY: I’m Frances Flannery. It has to be recognized as a consensus issue. And, maybe because of that last fact, I feel like I inhabit a different universe from this panel, one in which climate denial is still a major issue, with zero out of 14 Republican presidential candidates even agreeing that anthropogenic climate change is real. He’s a co-director of the Yale Forum on Religion and Ecology. He read, as did Carl Anthony, one of the great environmental-justice African-American leaders in this country, he read Thomas Berry’s “Universe Story.”. Mary Keller, University of Wyoming. So—and we’re seeing it so dramatically this summer, this fall. Look at the Munich Re and Swiss Re and all the reinsurance companies. That is revolutionary. So it’s as if guidance and leadership is being given here in which one’s own integral position is preserved and the issue can be addressed from the full force of one’s religious thought. I don’t think we’ll ever see something quite so integrated in our lifetime. But we want to give a vision to our students that hospice may be new kinds of technologies. We have plenty of films; “Fast Food Nation.” It is a workers’ issue, the horrible treatment of workers, as well as the animals. They’re jumping way ahead of us, leapfrogging it. Professional fields like architecture, engineering, management and even marketing have focused on “green” issues. Three hundred thousand children die because of indoor smoke. TUCKER: I think the push towards climate justice, this integration of cry of the earth, cry of the poor, that the focus presented and many other theologians have presented and people from various religious communities is key here, because we’ve been saying forever this isn’t—the environment isn’t about whitewater rafting. Please, the two gentlemen here at the table. The three-dimensional view of the politics of climate change adaptation is offered as an analytical perspective to sharpen and systematize future critical adaptation scholarship. Some gases in the Earth's atmosphere act a bit like the glass in a greenhouse, trapping the sun's heat and stopping it from leaking back into space.Many of these gases occur naturally, but human activity is increasing the concentrations of some of them in the atmosphere, in particular: 1. carbon dioxide (CO2) 2. methane 3. nitrous oxide 4. fluorinated gasesCO2 is the greenhouse gas most commonly produced by human activities and it is responsible for 64% of man-made global warming. We don’t have an answer. And thanks for invoking Wangari Maathai. First off, not only is it a fact that 600,000 people, half of which are children, die every year of smoke inhalation in sub-Saharan Africa, so the number is astronomical. Just to pick up on those wonderful comments of Erin, I would just offer maybe three other points, related points. It is going to be about China, and probably a little more open than it was, and definitely not as closed as what the USSR was at one point. Power between nations and social groups drives unequal disaster risks and the “compounded vulnerabilities” of poor peoples and nations, and has led to gridlock in United Nations negotiations. The long-term change that he’s calling us to, that many communities, Buddhist communities and others, understand is conversion, ecological conversion, is what he’s talking about. I have climbed several of the Buddhist sacred mountains there. Because it’s really very basic. It involves a range of things, including economic change. Climate change creates injustices in who caused the problem, who is suffering worst and first, and who is taking action. TUCKER: —Evangelical Network there represented. I think it’s time we stop. In fact, according to the pope, they’re completely united together. We’re working at Yale on divestment. I mean, it is a risk that is there. And we should all buy a solar stove for somebody. So coming together with the powerful dimension of social justice, which has been at the heart of religious communities for a long time, along with the long-term efforts of environmentalists and scientists, ecologists, this is a new framing for the issue and a new framing for the future, I would suggest. And he proposes that members of the developed nations for—he’s calculated $22—purchase these solar cookstoves and see it as a carbon credit, and furthermore, emphasize the need to support the transition to clean energy in the developing world, lest emissions rise, because it’s essential that there be this development. You’ve got a range of Evangelical positions too. But if we can generate from those mysterious dimensions of ourselves—religious, spiritual, ethical, or other—the wellsprings of new and a reservoir of hope, I think we can make it into this flourishing future ahead. What a leverage for change, right? And this call in the encyclical, it’s not just to Paris and the COP, which it was timed to speak to. You know, we saw three Republicans last week vote for—against the CRA to stop the Clean Power Plant. And the equation I just want to suggest is I’m not as interested in hope as I am in hospice, because hospice work for me has never been unhopeful work. Respondents assessed the chances of reducing climate change on a number of dimensions, using a scale from 0 (not at all likely) to 10 (extremely likely). When you educate women, they become people with economies, with livelihoods. A recent study just concluded that two thirds of the people of wealth of China and identify with over one and a half million dollars are planning to leave China because of the pollution. I’m a scholar of Hebrew Bible and Second Temple Judaism. LOTHES: This is a great idea. This is a transition to a clean-energy economy. And we have to go about working with indigenous people and empower them, to make sure they’re locally supplied, not just handed down through that. And that’s the whole point of it. And these are traditions who have deeply understood the cycles of life, the ecosystems, the seasons, and embedded humans within them for millennia. And I would suggest that this is the pro, not the anti; namely, how are we going to engage in a great transition? There’s systemic change. HINGA: Yeah, I’m also from Kenya. So thank you. People interpret that in different ways. So the boardrooms are taking it. And Mitch, perhaps you will mention, when your turn comes around, your upcoming publication also with Bethany House. And we want to empower you to work together with all of us to come up with the right solutions that work for Kenya and other places in Africa. It is a FREE and modern web-browser which supports the latest web technologies offering you a cleaner and more secure browsing experience. We have to get them even more to the table of our discussions, because they can lead the way in the business communities. Symbolic actions help if they build a habit, a sense of virtue, a sense of commitment that reinforces one’s identity to work further for the radically scaled-up change that we need. We have the happy occasion to talk about the moral and political dimensions of climate change. Digital and Cyberspace Policy Program, In Brief Our program will … LOTHES: Well, I think the Francis effect is an incredibly welcome spur to conversation and dialogue and engagement and hope. There are some really neat things happening where they’re turning algae—absorbing carbon out of the ground and turning it into biofuels. And most importantly, she’s the author of the forthcoming book Inspired Sustainability: From Ideally Green to Really Green. There’s obviously profound differences and, you know, in just the cultural issues of life. It’s a tidal wave. For more than three decades, the politics surrounding climate change in the United States have been characterized by an often deep partisan divide. Begin Slideshow News • The Latest • Politics • US News So I think there’s his inviting voice. The course reviews social and political dimensions of local and national adaptation efforts, media dynamics, collective and individual denial, and the rise of climate social movements. Hospice may be new kinds of ecosystems understanding. And I think there are ways to do it. Backgrounder Carl Anthony said for the first time he understood how he belonged to something larger and how his actions really mattered, what Thomas Berry would say, the great work; the same with John Seed, a world-class environmental person with a tremendous spiritual vision, who was going into despair. WEBB: Hi. So another large forty-three million—representing forty-three million Evangelicals in the United States are now on board with climate change. You know, I spent 20 years being a local church pastor, so I want to be—ways to engage my congregation into it. And I think one of the things, from the Evangelical perspective, is that, you know, for us at EEN, Evangelical Environmental Network, we say that creation care is a matter of life, that it is integral to who we are. And I just really want to go back to the types of denial that there are. I was involved in the earth charter drafting committee and its ultimate evocation of this interlinked consumption population issue. by Ankit Panda, Rocio Cara Labrador and Amelia Cheatham Climate change has a greater impact on those sections of the population, in all countries, that are most reliant on natural resources for their livelihoods and/or who have the least capacity to respond to natural hazards, such as droughts, landslides, floods and hurricanes. It’s made this question of climate change very visible. But the—(inaudible). China’s changing its population policy, and so on. So I think we’re seeing this mass moral movement coming together. And that’s what the next generation wants to think about too, the sustainable energy that will get them through into this flourishing future, as we hope. • On average people give a 4.4 score for the chances that limiting their own energy use would reduce climate change. If climate change is … GRIM: Well, that’s a very interesting perspective to activate our personal—thanks, Mitch. And I think the religious leaders, religious communities, should step up and then say, you know, don’t make it a corporate manipulation. From 2008 to 2018, events related to climate or weather have displaced 22.5 million people annually, according to the United Nations High Commissioner for Refugees. We have been subsidizing fossil fuel as a nation for one hundred years. We have prepared some questions, which is obvious. Because it’s rampant. We’ve got brilliant people, ranging from Silicon Valley to—we have an industrial ecology program at Yale. So there’s many strands of it. TUCKER: We created a world food crisis thinking we were making biofuels, just not thinking of the long term. There are over 100 million Christians in China. And that’s the moral, ethical, right thing to do. It’s a divestment investment issue in terms of new technologies and so on. Are any of you involved in helping—Ricoeur says that symbols invite thought. It’s the source of our lives and our livelihood. I mean, their pastors are asking U.S. pastors, how do you deal with consumerism? But I’m just saying if anyone in this room isn’t searching for hope, I don’t know why they’re—you know, they wouldn’t be here. Well, we have to say that there’s a vicious circle. I don’t think there’s any doubt about that. My brother is head of Chubb Insurance in New York. Who is suffering first and worst from climate change? Pope Francis is concerned to bring together environmental issues and social justice. You all have a program with biographies at your place, so I’m just going to refer briefly; Erin here to my left. I’m thinking of in Kenya sometime back, the whole jatropha idea, like grow jatropha for biofuels. But Mitch, can I ask you—and then coming this way—how do you see the traditions of bringing moral and ethical force to bear on questions of population, consumption, and equity of growth? It’s on an academic level, many, many conferences. Human civilization has developed in a remarkably stable period of global temperature and precipitation, but the climate impacts are rising and projected to get much worse in the decades ahead. Climate is finally firmly on the political agenda. The recent papal encyclical, “Laudato Si’,” has put forward a vision of integral ecology, namely integrating people and planet for a flourishing future. State and Local Conference Calls and Webinars. FASKIANOS: Good afternoon. And we’ve seen it from all the major faith traditions of the world, building on the advocacy and the coalitions that have been under way for a very long time. HESCOX: Well, I’d agree that we have long promoted, you know, picking one day a week as a meatless day. Yet, IAMs are built in the face of pervasive uncertainty, both scientific and ethical, which requires modelers to make numerous choices in model development. Is this an American dream of more and more, bringing less and less happiness and satisfaction? As a former environmental scientist as well, I’m very concerned about the 200 species a day that we’re losing, in part due to climate change. Climate activists have worked to get celebrities to speak, sing, paint, sculpt and perform about climate change. We don’t have children, but our students are our children. Learn more about CFR's Religion and Foreign Policy Initiative. Political fissures on climate issues extend far beyond beliefs about whether climate change is occurring and whether humans are playing a role, according to a new, in-depth survey by Pew Research Center. I’d like to follow up, then, on this point about religious traditions and bring you to just reflect a bit more on this. I’d like to know—I understand a lot needs to be done on the political side. And we don’t need to go into those here. Because I go to India almost every year, and I see KFCs and McDonald’s growing by leaps and bounds. You see, we have a news and media problem here about how these things are reported. At each stop, we will hear from local residents and community organizations about their experiences and concerns. So, to pick up on these comments, clearly what we were suggesting earlier, there’s personal change. 5 This corresponds to 0.2–0.8 per cent of global investment flows, or just 0.06–0.21 per cent of projected global GDP, in 2030. It’s the fastest-growing population. And there are fights going on. We live in this tremendous shower of sad, bad news. Rich Cizik was one of them. And what we need to do, though, as Americans, is realize there’s not one—I hate the term silver bullet, but there’s not one answer to this. And we certainly seemingly face that every turn these days. What I find interesting is that these traditions, including “Laudato Si’,” they’re not positioning themselves first. And I think there is a movement that we have to bring their level up and we have to contain our consumerism. We’ve done it on small scales, but on really effective scales we need to do that. I think there are two things that I would suggest as—(inaudible)—great lessons. It’s a political issue, but most of all, returning to this sense of moral concern for the long-term change. So what the faith communities can do is articulate those values, emphasize the priorities in the clean economy that we want, and then work in dialogue with our interdisciplinary partners to see what that might look like. I mean, there’s plenty of people in this room who are vegetarian or vegan and so on. We should—we should reverse our Christmas celebrations to not be about giving gifts. Are we helpless? You know, when we started the Harvard conferences in ’97s we had the Christianity and ecology conference. Climate change includes both the global warming driven by human emissions of greenhouse gases, and the resulting large-scale shifts in weather patterns.Though there have been previous periods of climatic change, since the mid-20th century, humans have had unprecedented impact on Earth's climate system and caused change on a global scale. LOTHES: Well, I think that one of the great messages of the encyclical is its appeal to human dignity and to human decency. Anne-Marie Slaughter’s recent book, Unfinished Business: Men, Women, Work, and Family, challenges us to take back that priority of care as well as competitive accomplishment in the workplace. So what is the religious community doing, and how should it approach the businesses? But for those of us who claim to be Christians, whether we’re Evangelical, Catholic, or whatever, this whole thing is theologically grounded in Easter. But I’d like to just end with—it’s an economic issue about subsidy. Climate Change Drives the Politics of Climate Change May 07, 2019 Roland Hwang A firefighter works to control the Delta Fire in the Shasta-Trinity National Forest, California, in … And yet, at the same time, it’s full of love, you know, to speak of the soil, the mountains, the water, as being a caress of God, that we’re invited into this struggle and asked to sing as we go. So one of the ways that they are the fastest-growing producer of renewable energy, both for their own economy and for exporting it, is with this—is by doing renewable energy. And that’s something we have to work together. Academic Objectives: You are using an old version of Internet Explorer. The second thing I think we have to do is to really fight, again, for individual homeowners in the United States to have the choice for energy freedom, to be able to not have our economy dictated by monopolies, by utilities. To hear from local and national government officials, NGOs, and community members about climate change and solutions being considered and adopted. And that’s where we have to see this as interreligious, intercultural, interdisciplinary. We’re called to live in a sustainable world. Therefore, I studied the case of Switzerland, a highly developed country that is also terribly sensitive to climate changedue in particular to its alpine topography and the economic and cultural importance of glaciers and snow availability. We have a terrific panel for you on climate change. (Applause.).  But globally, greenhouse gases have increased since then, bringing humanity very close to the dangerous levels of global warming that were predicted. As Christ rose out of the tomb and called his disciples to follow him to a new way, it really is a moment of spiritual transformation based in who we are as Christians and what that calling of Easter is all about. And that’s a worry I have about it actually feeds and continues to feed the denial. How do you teach people stewardship? You’ve got liberal Protestantism. We are particularly interested in assessing critical approaches to climate change knowledge as related to adaptation policies. So, yes, yes, yes. What Is the World Doing to Distribute COVID-19 Vaccines? You know, we know that the National Association of Evangelicals, which I’m a board member of, in October adopted the parts of the Cape Town Commitment acknowledging creation care and climate change. But what is being done in the boardrooms? I’m from the Dispute Resolution Center, Ann Arbor, Michigan. And there’s certainly a funding of the tea partyism and the tea party of money in those political arenas, which we are going to have to slowly overcome. There’s a whole range of hospice. So you’re right. We are in a desert, looking for the oases to drink from, even the small drops of hope. Climate change is the long-term alteration in Earth’s climate and weather patterns. And certainly the pope had something to do with that. That’s where we need to go. Right here in Georgia it was a big win last year; fights going on in Florida right now, in Nevada, where people are trying to limit the use of renewable energy. This energy of change, of contribution, of making a difference, greening the seminaries, contemplation in action, and so on and so forth, these are things we can give ourselves to. It’s just really gripping the students. LOTHES: Professor Ramanathan has spoken to this question of the crisis of the indoor smoke, as you say, that’s deadly, that’s killing hundreds of thousands every year in Africa and India, and is also releasing short-term climate pollutants into the environment. Section 5 “Stigmatization and the Local and Global Response to Ebola”, discusses the role of stigmatization in the political and global aid response to … And I could spend the rest of my day talking about this, because both of these people have heard me talk about how to do that. And I guess the best way for me to describe it is it’s moving slowly but surely. That shifted the mark considerably, because a scientist was giving the message who was also Evangelical. And how has the Francis effect changed the dialogue? They love it. We have the happy occasion to talk about the moral and political dimensions of climate change. GRIM: It’s excellent to hear these questions that focus attention to at least three areas that I think the religions will attend to with some precision, in some detail—food, health, and children. Mitchell C. Hescox, president and CEO of the Evangelical Environmental Network, Erin Lothes, assistant professor of theology at the College of Saint Elizabeth, Mary Evelyn Tucker, codirector of the Yale Forum on Religion and Ecology, and John Grim, codirector of the Yale Forum on Religion and Ecology, discuss international efforts to address climate change, including faith-based approaches to environmental justice. Look at the way we buy products and do things. But this is an octopus effect all over the planet. 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