Reformation,Africa, and Diakonia

What does the inheritance of Reformation mean for Africa in church and in society in the context of the Pilgrimage of Justice and Peace of the World Council of Churches? This article argues that the commemoration of the Reformation provides important markers for the global and ecumenical context drawing from the three dimensions of the Pilgrimage of Justice and Peace; namely, celebrating the gifts of the Reformation, visiting the wounds of injustices, and identifying areas that require transformation or have already showed signs of hope for transformation toward justice for all. Throughout the conversation, there is constant questioning of what the Reformation should look like in the context of Africa to reject distortion of truth and embrace the experience of justice for all. For the way forward, the proposal is made that focusing on action through diakonia will bring meaningful transformation in the church and society in a way that promotes ecumenism and life in fullness for all the children of God and God's creation.     

Chasing Our Tails: Psychological, Institutional and Societal Paradoxes in Natural Resource Management, Sustainability, and Climate Change in Australia

Natural Resource Management (NRM) and Ecologically Sustainable Development (ESD) have been guiding frameworks in Australia for a number of decades. Recently, NRM and ESD have become central to climate change mitigation. In this paper, we explore the psychological paradoxes that function within climate change settings, with particular attention devoted to the way that research and development reinforces these paradoxes by advocating for participatory forms of inquiry. Paradox emerges in NRM at psychological, institutional, and organisational levels. Paradoxes are also features of different forms of democracy such as neoliberal and participatory democracy. Although NRM, ESD and climate change are often conceptualised as distinct issue domains, these policy areas are fundamentally interconnected in both theory and in practice. This interconnection between these policy and research settings, reflections on paradox, and the experience of incorporating community psychology into the paradoxical settings of NRM and climate change are captured in this paper.     

Climate Change,Responsibility, and Justice

In this paper I make the following claims. In order to see anthropogenic climate change as clearly involving moral wrongs and global injustices, we will have to revise some central concepts in these domains. Moreover, climate change threatens another value (“respect for nature”) that cannot easily be taken up by concerns of global justice or moral responsibility.     

Food and Sustainability Challenges Under Climate Changes

Plants are permanently impacted by their environments, and their abilities to tolerate multiple fluctuating environmental conditions vary as a function of several genetic and natural factors. Over the past decades, scientific innovations and applications of the knowledge derived from biotechnological investigations to agriculture caused a substantial increase of the yields of many crops. However, due to exacerbating effects of climate change and a growing human population, a crisis of malnutrition may arise in the upcoming decades in some places in the world. So, effective, ethical and managerial regulations and fair policies should be set up and applied at the local and global levels so that Earth may fairly provide the food and living accommodation needed by its inhabitants. To save some energy consumption, electric devices (for e.g., smartphones, laptops, street lights, traffic lights, etc.) should be manufactured to work with solar energy, whenever available, particularly in sunny countries where sun is available most of the time. Such characteristic will save energy and make solar energy-based smartphones and laptops less cumbersome in terms of chargers and plugging issues.     

Settler Colonialism,Decolonization, and Climate Change

The article proposes that climate change makes enduring colonial injustices and structures visible. It focuses on the imposition and dominance of colonial concepts of land and self-determination on Indigenous peoples in settler states. It argues that if the dominance of these colonial frameworks remains unaddressed, the progressing climate change will worsen other colonial injustices, too. Specifically, Indigenous self-determination capabilities will be increasingly undermined, and Indigenous peoples will experience the loss of what they understand as relevant land from within their own ontologies of land. The article holds that even if settler states strive to repair colonial injustices, these efforts will be unsuccessful if climate change occurs and decolonization is pursued within the framework of a settler colonial ontology of land. Therefore, the article suggests, decolonization of the ontologies of land and concepts of self-determination is a precondition for a just response to climate change.     

Libertarianism,Climate Change,and Individual Responsibility

Much has been written about climate change from an ethical view in general, but less has been written about it from a libertarian point of view in particular. In this paper, I apply the libertarian moral theory to the problem of climate change. I focus on libertarianism’s implications for our individual emissions. I argue that (i) even if our individual emissions cause no harm to others, these emissions cross other people’s boundaries, (ii) although the boundary-crossings that are due to our ‘subsistence emissions’ are implicitly consented to by others, there is no such consent to our ‘non-subsistence emissions’, and (iii) there is no independent justification for these emissions. Although offsetting would provide such a justification, most emitters do not offset their non-subsistence emissions. Therefore, these emissions violate people’s rights, which means that they are impermissible according to libertarianism’s non-aggression principle.

     

African Religion,Climate Change,and Knowledge Systems

This article argues that as humanity is now changing the composition of the atmosphere at a rate that is very exceptional on the geological time scale, resulting in global warming, humans must deal with climate change holistically, including the often overlooked religion factor. Human‐caused climate change has resulted primarily from changes in the amounts of greenhouse gases in the atmosphere, but also from changes in small particles (aerosols), as well as from changes in land use. In Africa, the entire relationship between humans and nature, including activities such as land use, has deep religious and spiritual underpinnings. In general, religion is central to many of the decisions people make about their own communities’ development. Hence, this contribution examines religion as a factor that can be tapped into to mitigate negative effects of climate change, discussing climate change and religion in the context of development practice. It argues that some of the difficulties encountered in development, including efforts to reverse global warming in Africa, directly speak to the relegation of African cosmovision and conversely of the need to adopt new epistemologies, concepts, and models that take religion into consideration.     

Data Trimming, Nuclear Emissions, and Climate Change

Ethics requires good science. Many scientists, government leaders, and industry representatives support tripling of global-nuclear-energy capacity on the grounds that nuclear fission is “carbon free” and “releases no greenhouse gases.” However, such claims are scientifically questionable (and thus likely to lead to ethically questionable energy choices) for at least 3 reasons. (i) They rely on trimming the data on nuclear greenhouse-gas emissions (GHGE), perhaps in part because flawed Kyoto Protocol conventions require no full nuclear-fuel-cycle assessment of carbon content. (ii) They underestimate nuclear-fuel-cycle releases by erroneously assuming that mostly high-grade uranium ore, with much lower emissions, is used. (iii) They inconsistently compare nuclear-related GHGE only to those from fossil fuels, rather than to those from the best GHG-avoiding energy technologies. Once scientists take account of (i)–(iii), it is possible to show that although the nuclear fuel cycle releases (per kWh) much fewer GHG than coal and oil, nevertheless it releases far more GHG than wind and solar-photovoltaic. Although there may be other, ethical, reasons to support nuclear tripling, reducing or avoiding GHG does not appear to be one of them.     

African Children's Literature,Spirituality, and Climate Change

African children's literature is well placed to make an effective contribution to discussions on climate change. However, this literature is often marginalized within literary studies in particular and in society in general. This article examines the relevance of African children's literature in contributing to the response to climate change. Through an analysis of two selected texts, the article argues that African children's literature can equip children and adults to adopt practices that promote environmental sustainability and mitigate the impact of climate change. The first section gives the background, while the second concentrates on climate change and its impact on Africa. The third section is devoted to African traditional folklore and children's literature, considering how the two are deployed by society to teach children to respect the environment. The subsequent parts of the article examine the role played by spirituality in folktales, religion, and climate change, while the final section concludes the article.