“Much more than a simple ecology, ecosophy is a wisdom-spirituality of the earth. The new balance is not so much between man and the Earth, but between matter and spirit, between spatio-temporality and consciousness. Ecosophy is not simply a science of the earth (ecology) and even wisdom on earth, but the wisdom of the earth itself that occurs when a man knows how to listen with love.”–Raimon Pannikar
In ancient Greece, the word cosmos designated nature’s grand universe; the organizational pattern of the universe as our greatest context as well as the organizational pattern inherent in human society. This relatedness of nature and society in harmony with each other also held for the human mind or psyche that is preoccupied with them, so all three – universal nature, human society, and individual psyche/mind – were seen as embedded levels of our complete world, and all three were based on the same organizational principles and laws of operation or conduct.
In this truly cosmic model, the Greeks believed that if we knew how the greater cosmos was organized, we would know how to organize our smaller human cosmos, the world of the polis or Plato’s Republic, for the microcosm reflects the macrocosm. The greater cosmos came out of chaos, which was not seen as the disorder conjured up by that word, but as the unpatterned no-thing-ness of the universal source, the infinite potential (more as in today’s chaos theory) within which all arises. Thus, the matter of how cosmos-as-order arose and functions was of supreme importance for the Greeks.
To create a harmonious human cosmos within nature’s greater cosmos, the Greeks believed that the human mind and emotions would have to be trained to function by the principles of harmonious cosmic organization. Epic poems, ancient Greek drama, and eventually even logic and metaphysics were all teaching tools. Dramas about terrible tragedies wove together the levels of cosmos in order to teach people democracy – what difficult or horrific situations could befall people, what decisions had to be made, what consequences must be dealt with when bad decisions were made individually or collectively, how cosmic influences moved between levels. Comedy taught similar lessons by spoofing how people actually behaved in order to promote better behavior, as in Aristophanes’ plays Lysistrata wherein women scheme to make peace when men fail to do so.
Another familiar ancient Greek word, philosophy, etymologically meant love of wisdom (philo = love; sophia = wisdom) and was used to designate the pursuit of wisdom by studying the natural world for guidance in human affairs. This was especially true for the pre-Socratics who at times are called the cosmologists, before Socrates began the searching for wisdom interiorly within the human conscience and initiated ethics as a branch of philosophy. The cosmologists assumed that the study of nature would reveal patterns of relationships applicable to human society – patterns that would help people organize and conduct their own lives, the lives of their families and their society wisely. There was destiny in the stars, hence the importance of astrology. Thus, philosophy, from the outset, encompassed what later was designated as natural science, the term ‘science’ coming into use only in the Middle Ages.
The Greeks were aware that understanding nature, including our own human nature, would help us live on Earth more intelligently and peacefully. To know one’s nature is to know how to live in harmony. Sadly, science abandoned that mission when philosophy became an independent field of knowledge while the systematic study of nature became ‘science,’ from the Latin scientia, a word implying knowledge, and the analytical separation or division of things into parts to understand them. The dichotomy began in the 17th century with Francis Bacon and signals the arrival of the modern sensibility, or perhaps a better term would be “insensibility” toward nature, which to put it mildly is nothing short than that of a rapist toward a woman whom he wants to control and exploit.
With the arrival of such a dichotomy, wisdom, which was part of the original understanding of science disappears or is relegated to philosophy understood esoterically as a very broad pursuit in its own right, based on thinking instead of experimentation or other formal scientific research. Meanwhile, within science the Greek notion that studying nature can bring wisdom in the running of human affairs was simply neglected and even lost.
Enter Ecosophy, often called deep ecology, which usually presents itself as something brand new, a new philosophy, a new Renaissance spurred by the ecological crisis of our times and able to save human-kind from its self-destructive tendencies.
Now, given the relationship to nature that the ancient Greeks explored as above argued, the question arises: is ecosophy, this latest modern synthesis of scientific ecology and philosophy, merely a reinventing of the wheel, the wheel already discovered by the ancient Greeks? The answer, I am afraid, has to be both yes and no, which may sound like an evasion or a paradox. But let me explain. The answer is yes in the sense of what we in modern times have regretfully forgotten about our cultural origins; as in so many other fields of knowledge disproportionately influenced by modern deterministic-mechanistic science, we, especially those of us committed to a positivistic approach to the apprehension of reality, continue to conclude that ancient philosophy too is a passé, long superseded anachronism, with some latent cultural-historical value, to be sure, but practically useless to solve our pragmatic ecological problems, the sooner disposed, the better. Within this line of thinking, modern science divorced from philosophy must at all costs have the last word, because it is the latest of human developments; what arrives at the end of a process, evolutionary or otherwise, has to be the best because it is the latest and most modern and most progressive; and progress, after all, is all but inevitable and unstoppable. This of course is positivism with a vengeance, which continues to be taken for granted by so many knowledgeable intelligent persons; but is it reasonable? Let’s briefly explore this assumption. When we do we also find out that the answer is not only yes but also no.
For a while, since Descartes’ rationalistic philosophy came into being announcing modernity in the 17th century, we have assumed that the universe is a great machine. And yet, lately our astronauts, who have seen the Earth from far above it, are speaking of an Earth that feels very much alive to them. From a rather depressing scientific story of a non-living material universe accidentally giving rise to all within it, and devoid of meaning or purpose, those astronauts as well as many notable physicists are beginning to enunciate a brand new more hopeful and visionary story strangely resembling that of the ancient Greeks: that the universe is more like a great thought than a great machine and that we are, in some way, its conscious co-creators, active responsible agents for a living Earth, not mere fatalistic victims of our destiny as consumers of stuff. “In the beginning was the Word” may be just as good, just as reasonable, if not better, than “in the beginning there was a big bang which began the process of entropy and final dissolution.”
I said “a new story” purposefully. In Italian the word “storia” the way a Vico interprets it, has two meanings: it can designate a myth, as well as well as history documented by humans about events effecting their existence. Few would disagree that we humans always have been, from time immemorial, and probably always will be, storytellers. Whether we create our stories from the revelations of religions or the researches of science, or the inspirations of great artists and writers or the experiences of our own very personal lives, we live by the stories we believe and tell to ourselves and others. As Thomas Berry, walking in the footsteps of Giambattista Vico and Teilhard de Chardin, one of the authors of the word ‘ecology,’ said quite cogently: “We cannot tell the human story without telling the Earth’s story.”
Vico, Jung and Campbell discovered that certain archetypes of mythology were held in common by many ancient cultures. Of course the story most often referred to as the quintessential “Hero’s Journey” is that of Ulysses in Homer’s Odyssey. Campbell intimates that such a myth or story is incomplete. What happens to Ithaca after Ulysses’ return and heroic challenge of his wife’s suitors? Does the island, having returned to order and stability, become a sustainable resources’ society thriving in peaceful prosperity? We are not told; we need to fill the gap. It has been noted by some eco-sophists that Darwin’s evolution story is like the youthful adventures of Ulysses which now needs to be replaced by another adventure with the goal of building a mature ecologically stable society. Progress cannot be stopped. And this, of course, is positivistic.
Alas, in our modern positivistic world obsessed with explaining how the universe works but wholly disinterested in its ultimate meaning and destiny, story seems to have lost its vital importance. We have assumed since Descartes, since the empiricists and the positivists, since Darwin, that science alone could lead us to the truth, as story never did or could. We misguidedly thought that myths were mere fairy tale story for children or ignoramuses and then doubled up on that assumption by declaring the story of Jesus of Nazareth and his resurrection just another ethnic Hebrew myth comparable to the myth of Atlas or Thor. We assumed a reality independent of humans – a material-mechanistic (lately morphed into a cybernetic) universe that could be studied objectively without the human interfering in it in any way. In more poetical terms, we banished the gods and we declared the lord of the Universe dead.
When however, physicists discovered that all the universe was composed of energy waves and that every instance of our human reality was a wave function collapsed from sheer probability by a conscious observer, they were slightly surprised and everything began to change. That discovery meant that our world is produced in our consciousness and that language, to put it in Heideggerian terms, is the house of Being; that the Kantian phenomenon includes human consciousness- that realities are not fixed scenarios in which we grope our way about, but ever-changing creations we ourselves ‘bring forth’ both individually and collectively through our beliefs and actions. In other words, a universe more like a great thought than like a great machine appears; one that is more like a storytelling universe we make up as we go than like a stable physical reality in which we grope our way about. A universe more likely to be found in Michelangelo’s Sistine Chapel than in Galileo’s scientific astronomy. Of course the hard-nosed positivist will continue to insist that such is the delusion of people unable to bear the brutal reality revealed by a material mechanistic universe.
A few weeks ago I had a conversation with my oculist, who in attempting to explain to me the incredible complexity of the human eye (and non-human animal’s eye too), blurted out the following: only a fool can think that this kind of complexity simply came about by sheer chance. He then agreed with my observation that the ancient Greeks might have well had it on target all along by postulating a nous, or a Cosmic Mind or Cosmic Intelligence behind the purpose (telos) and orderliness exhibited by the cosmos.
Indeed, it takes time for the new scientific stories of a conscious living universe and Earth to percolate. But philosophers of science such at Thomas Kuhn have by now made it clear that science can only give us useful hypotheses, not truths. Even the ever-more-obsolete scientific beliefs and findings told us a story, and a very powerful story at that. It told us we lived in a one-way universe beginning with a Big Bang and running down ever since like a battery depleted in the process of powering all the random collisions that gave us galaxies and our world. Some of those collisions, we were told, brought about certain molecules that sprung rather magically to life, but life – so the (largely Darwinian) story goes – became a struggle for survival in fierce competition before the running-down tide called ‘entropy’ eventually sweeps all life away.
This was a tragically misleading story. We abandoned community, cooperation and solidarity, as proclaimed by great religions of the world, to individualism, social Darwinism and greedy competitive selfishness a la Ayn Rand, and turned our human civilization into a capitalistic, competitive ‘Get what you can, while you can’ globalized shopping mall. Some now call it “globalization” whose main feature is that the rich get richer and the poor get poorer. We have been frantically chopping down, drilling, digging and scraping up Earth’s ‘resources’ as if – or rather, because – we expected no tomorrow. We have literally put ourselves into the Sixth Great Extinction and are the first of Earth’s species to create such disaster. Only Earth’s very first creatures, her most ancient bacteria, came close to our destructiveness, causing both global hunger and global pollution in turn. They found a solution, we have not yet by transforming themselves into cells.
Primeval bacteria, our deep ecologists tell us, had Earth to themselves for almost two billion years – fully half of all biological evolution, and crossed a the tipping point which led to evolving the evolution of the nucleated cell as a giant bacterial cooperative. These cells, being new on Earth, then went through their own competitive youth for a billion years until they crossed point into full fledged maturity by evolving multi-celled creatures, to wit Humanity which in turn crossed another tipping point when tribes built the first cities collectively as centers of worship and trade that we are only now discovering in South America, Africa, Asia and Europe.
These city cooperatives too have been experiencing their own youth as cities became the centers for competitive empire-building over thousands of years up to national and now corporate empires. We have at last reached a new tipping point where enmities are more expensive in all respects than friendly collaboration, where planetary limits of exploiting nature have been reached. Will we have the courage and the wisdom to cross it?
There is cause for optimism in this regard. Just as everything seemed hopeless, we suddenly have a cause for new hope. In such a sense the answer to our initial question continues to be no: what is going on is not a mere imitation or a reinvention of the wheel of ancient Greece; it is only that if we do not know the history of ancient Greece; there is something added, just as the Renaissance was not just a reinvention or imitation of the wheel of ancient Greece, there was an added value which was unknown to the Greeks: Christianity and the good news that this God was immanent within the universe and participates in its history. That changes the meaning of the story. We are slowly discovering that rather than wait for saviors to save us, we may have the power to save ourselves. How are we to do it? By first changing our story. From cogs within the wheels of a mechanized industrialized world, satirized so masterfully by Charlie Chaplin in one of his silent movies, we have developed a technology—the Internet—that is able to give us the capacity for collaboration and genuine communication. Now we can all save ourselves; not one at a time but together as a human species. We seem to have finally intuited that there is something hopelessly immature about the competing and fighting and grabbing going on at the highest levels of human society. Some have called it Capitalism and have added that it is the best economic system ever devised by man. Reality does not bear that out.
But the call to humanity goes on. Community as a concept, finally having lost the taint of its association with communism and its political agenda of world domination, is in wonderful revival as local self-sufficiency and sustainability become very human and very practical goals in an uncertain world. Caring and sharing are replacing competing and grabbing, in no small measure due to the increasing empowerment of women, who have always held these values and are promoting an ethics of care, care for the Earth who is the mother of us all, as St. Francis so wonderfully expressed in Italian literature’s first poem “The Canticle of the Creatures.” Indeed, many see this as a final growing-up and maturity of humanity. We can be thankful for this new Renaissance, so to speak, to the likes of St. Francis of Assisi, Da Vinci (who conceived of no dichotomy between science and art), Vico, de Chardin, Berry, Sparenberg, Capra, Kuhn, Pannikar, not to speak of the various founders of ecosophy such as Ness and Eisler.
That wisdom expressed by those visionaries, is inherent in the nearly four billion years of Earth’s evolution. Species after species, from the most ancient bacteria to us, have gone through a maturation cycle from individuation and fierce competition to mature collaboration and peaceful interdependence. The maturation tipping point in this cycle occurs when species reach the point where it is more energy efficient – thus, less costly and more truly economic – to feed and otherwise collaborate with their enemies than to kill them off. But the process is not inevitable, for if it were, then we would be determined robots devoid of free will.
A final caveat is in order here: we need to be careful not to characterize this positive hopeful trend called ecosophy deterministic and inevitable or we shall fall once again in the trap of the narcissistic, idolatrous worship of “inevitable progress.” Man’s freedom needs to be preserved and protected because it is part of his identity. Without self-knowledge, as Socrates reminded us, no way forward is possible. We shall not know what are the ethical imperative consonant to human nature. The maturity brought about by time and experience is important but there is also decrepitude to consider. To refuse to change in the name of a pseudo-conservatism, deluding oneself that immobility insures order and stability, is to forget that immobility can also be a sign of decay and death. There is a kind of democracy in the cemetery: they are all equally dead and immovable.
Mark Twain tells a story of his 18 years old daughter thinking of him as the most stupid man in the world, but by the time she was 25, she was surprised at how much “the old man” had learned and matured in seven short years. What Twain is driving at is that the one who had changed was not him but his daughter. She had matured, of course, but she had also acquired wisdom or she would have continued to think of her father as the most stupid man in the world, no matter how many years passed. Wisdom can be an eternal idea but as Plato put it, nobody can be a genuine philosopher before the age of 50.
It is to be fervently hoped that human-kind has matured enough to realize that Ecosophy can not only unite our separate categories of economics, ecology, finance, politics and governance, but can also wonderfully unite science and spirituality, secularity and religion, and thus be the harbinger of human values into the entire human enterprise; as such it also represents a new humanism on the horizon. This new humanism cannot even be imagined till we have at least an inkling of the old humanism of the 14th century.
The problems of climate change, part 2
As we continue to examine the studies on climate change that is raising the average temperature of the planet, it must be said that the impact of temperature on production efficiency at too low or too high temperatures negatively affects production efficiency and causes significant economic losses.
Outdoor workers are more severely threatened by high temperature heat waves due to prolonged exposure to excessively hot environments. When the high temperature (33°C) lasts for ten days, the risk of death from cardiovascular diseases in the outdoor worker group increases by 149%.
The 2020 China report by the prestigious journal ‘The Lancet’ calculated that in 2019 Chinese outdoor workers lost about 0.5% of their potential working hours due to high temperatures, thus causing a 1% loss of the country’s gross domestic product (126 billion dollars), which is equivalent to China’s total annual budget for science and technology.
Heat does not only affect physical health, but also mental health such as emotions, etc. In 2020 Patrick Baylis published an article in the Journal of Public Economics, one of the leading economic journals, to identify people’s latent preference for temperature. He used the public’s emotional expressions on Twitter from June 2014 to October 2016 as a source of information to construct daily, monthly and annual data on working days, holidays, and time trends specific to worker status. He noted people’s emotional response to temperature in the work environment. People’s emotions are generally negative in relation to normal temperature trends (20-25 °C), and people’s mood index drops from 0.1 to 0.2 or more on hot days (35-40 °C).
The influence of temperature also affects the sociability index.
Furthermore, Baylis used the exogenous impact of income (quarterly salary changes or parking fines, speeding fines, etc.) to economically measure this emotional response. He found that the economic value of a deviation for large differences in temperature affects the mutual willingness index between people. The willingness to invest money to reduce the maximum daily temperature from 30-35°C to 20-25°C is between 11.94 and 4.77 dollars (depending on salary or the amount of fines incurred).
It is worth noting that the accumulation of negative emotions will cause more social problems, such as depression, suicide, instigation of criminal activities and aggravation of human conflicts. In 2018 Marshall Burke, Felipe González, Patrick Baylis, Sam Heft-Neal, Ceren Baysan, Sanjay Basu and Solomon Hsiang edited a paper in “Nature Climate Change” that analysed the relationship between suicide rates and high temperatures. The results showed that for every 1°C increase in the average monthly temperature, suicide rates in US counties and in some cities in Mexico increased by 0.7% and 2.1%.
In 2013 Solomon M. Hsiang, Marshall Burke and Edward Miguel published a paper in “Science”, after reviewing the relevant literature, and found that extreme weather conditions can easily lead to individual and group violent crimes and property crimes, as well as political turmoil in poor countries and personal aggression and violence.
Such behaviours will increase with high temperatures. Moreover, the resulting extreme rainfall has widened the income gap by affecting agricultural production. The authors discussed the related mechanisms of change in the state of affairs, including climate change, which will alter the supply of resources, as well as exacerbate social inequality and cause human conflicts. This will also reduce socio-economic productivity, thus weakening the monitoring of government agencies and suppressing the control of crime intensity.
Population migration and fast urbanisation caused by climate change will lead to competition for very limited local resources. Climate change will affect people’s physiological mechanisms and reduce their ability to make rational judgements. People will become more abusive and confrontational, which in turn will lead to greater destabilisation.
The 2015 study by Matthew Ranson (2014) published in the Journal of Environmental Economics and Management also shows that a high-temperature climate will trigger more criminal activity and it is estimated that, between 2010 and 2099, the social costs of criminal activity in the United States due to climate change will reach between 29 and 78 billion dollars.
In summary, the impact of climate change on human health and socio-economic development cannot be underestimated. Consequently, climate change is a global challenge that defies national borders and urgently requires close cooperation among all countries. On December 12, 2015 at the Conference held in the French capital on climate change, the Paris Agreement was adopted, calling for global action against climate change.
It has become an important part of human history following the United Nations Framework Convention on Climate Change (Rio de Janeiro 1992) and the Kyoto Protocol of 1997. It is the third milestone in international case law to address climate change, planning a new path for global climate research.
The main objective is to keep the global average temperature increase in this century within 2°C and bring the global temperature increase within 1.5°C above the pre-industrial level.
The People’s Republic of China, a responsible developing country, has always attached great importance to tackling climate change. On September 3, 2016, China formally adhered to the Paris Agreement and became the twenty-third country to complete ratification. In September 2020, President Xi Jinping solemnly declared at the General Debate of the 75th General Assembly of the United Nations that the People’s Republic of China will enhance its efforts to collaborate on climate improvement, strive to peak carbon dioxide emissions by 2030 and achieve carbon neutrality by 2060 (Green Development, regarded as indispensable to building a green civilization, as indicated by the decarbonization targets), as well as “actively respond to climate change” as early as the 14th Five-Year Plan 2021-2025.
According to the 2019 Annual Report on China’s Climate Change Policies and Actions, published by the Ministry of Ecology and Environment led by Huang Runqiu, China’s carbon dioxide emissions per unit of gross domestic product (GDP) decreased by 4% in 2018, with a 45.8% cumulative decrease since 2005, which is equivalent to a reduction of 100 million tonnes of carbon dioxide. Furthermore, non-fossil energy accounted for 14.3% of total energy consumption, thus substantially reversing the fast growth in carbon dioxide emissions, and made an important contribution to the response to global climate change.
However, more effective policies and measures are still needed to ensure the fulfilment of the 2060 commitment and to minimise the health burden of climate change on the world’s population.
Sink or swim: Can island states survive the climate crisis?
Small island nations across the world are bearing the brunt of the climate crisis, and their problems have been accentuated by the COVID-19 pandemic, which has severely affected their economies, and their capacity to protect themselves from possible extinction. We take a look at some of the many challenges they face, and how they could be overcome.
Low emissions, but high exposure
The 38 member states and 22 associate members that the UN has designated as Small Island Developing States or SIDS are caught in a cruel paradox: they are collectively responsible for less than one per cent of global carbon emissions, but they are suffering severely from the effects of climate change, to the extent that they could become uninhabitable.
Although they have a small landmass, many of these countries are large ocean states, with marine resources and biodiversity that are highly exposed to the warming of the oceans. They are often vulnerable to increasingly extreme weather events, such as the devastating cyclones that have hit the Caribbean in recent years, and because of their limited resources, they find it hard to allocate funds to sustainable development programmes that could help them to cope better,for example, constructing more robust buildings that could withstand heavy storms.
The COVID-19 pandemic has worsened the economic situation of many island states, which are heavily dependent on tourism. The worldwide crisis has severely curtailed international travel, making it much harder for them to repay debts. “Their revenues have virtually evaporated with the end of tourism, due to lockdowns, trade impediments, the fall in commodity prices, and supply chain disruptions”, warned Munir Akram, the president of the UN Economic and Social Council in April. He added that their debts are “creating impossible financial problems for their ability to recover from the crisis.”
Most research indicates that low-lying atoll islands, predominantly in the Pacific Ocean such as the Marshall Islands and Kiribati, risk being submerged by the end of the century, but there are indications that some islands will become uninhabitable long before that happens: low-lying islands are likely to struggle with coastal erosion, reduced freshwater quality and availability due to saltwater inundation of freshwater aquifers. This means that small islands nations could find themselves in an almost unimaginable situation, in which they run out of fresh water long before they run out of land.
Furthermore, many islands are still protected by reefs, which play a key role in the fisheries industry and balanced diets. These reefs are projected to die off almost entirely unless we limit warming below 1.5 degrees celsius
Despite the huge drop in global economic activity during the COVID-19 pandemic, the amount of harmful greenhouse gases released into the atmosphere increased in 2002, and the past six years, 2015–2020, are likely to be the six warmest on record.
Climate finance (climate-specific financial support) continues to increase, reaching an annual average of $48.7 billion in 2017-2018. This represents an increase of 10% over the previous 2015–2016 period. While over half of all climate-specific financial support in the period 2017-2018 was targeted to mitigation actions, the share of adaptation support is growing, and is being prioritized by many countries.
This is a cost-effective approach, because if not enough is invested in adaptation and mitigation measures, more resources will need to be spent on action and support to address loss and damage.
Switching to renewables
SIDS are dependent on imported petroleum to meet their energy demands. As well as creating pollution, shipping the fossil fuel to islands comes at a considerable cost. Recognizing these problems, some of these countries have been successful in efforts to shift to renewable energy sources.
For example, Tokelau, in the South Pacific, is meeting close to 100 per cent of its energy needs through renewables, while Barbados, in the Caribbean, is committed to powering the country with 100 per cent renewable energy sources and reaching zero carbon emissions by 2030.
Several SIDS have also set ambitious renewable energy targets: Samoa, the Cook Islands, Cabo Verde, Fiji, Saint Vincent and the Grenadines and Vanuatu are aiming to increase the share of renewables in their energy mixes, from 60 to 100 per cent, whilst in 2018, Seychelles launched the world’s first sovereign blue bond, a pioneering financial instrument to support sustainable marine and fisheries projects.
The power of traditional knowledge
The age-old practices of indigenous communities, combined with the latest scientific innovations, are being increasingly seen as important ways to adapt to the changes brought about by the climate crisis, and mitigate its impact.
In Papua New Guinea, local residents use locally-produced coconut oil as a cheaper, more sustainable alternative to diesel; seafaring vessels throughout the islands of Micronesia and Melanesia in the Pacific are using solar panels and batteries instead of internal combustion; mangrove forests are being restored on islands like Tonga and Vanuatu to address extreme weather as they protect communities against storm surges and sequester carbon; and in the Pacific, a foundation is building traditional Polynesian canoes, or vakas, serving as sustainable passenger and cargo transport for health services, education, disaster relief and research.
Strategies for survival
While SIDS have brought much needed attention to the plight of vulnerable nations, much remains to be done to support them in becoming more resilient, and adapting to a world of rising sea levels and extreme weather events.
On average, SIDS are more severely indebted than other developing countries, and the availability of “climate financing” (the money which needs to be spent on a whole range of activities which will contribute to slowing down climate change) is of key importance.
More than a decade ago, developed countries committed to jointly mobilize $100 billion per year by 2020 in support of climate action in developing countries; the amount these nations are receiving is rising, but there is still a significant financing gap. A recently published UN News feature story explains how climate finance works, and the UN’s role.
Beyond adaptation and resilience to climate change, SIDS also need support to help them thrive in an ever-more uncertain world. The UN, through its Development Programme (UNDP), is helping these vulnerable countries in a host of ways, so that they can successfully diversify their economies; improve energy independence by building up renewable sources and reducing dependence on fuel imports; create and develop sustainable tourism industries, and transition to a “blue economy”, which protects and restores marine environments.
Fighting for recognition
For years, SIDS have been looking for ways to raise awareness of their plight and gain international support. As the Alliance of Small Island States (AOSIS) in 1990, they successfully lobbied for recognition of their particular needs in the text of the landmark UN Framework Convention on Climate Change (UNFCCC) two years later.
Since then, the countries have continued to push for a greater emphasis on ensuring that international agreements include a commitment to providing developing countries with the funds to adapt to climate change. An important step was ensuring that climate change negotiations address the issue of “loss and damage” (i.e. things that are lost forever, such as human lives or the loss of species, while damages refers to things that are damaged, but can be repaired or restored, such as roads or sea walls etc.).
SIDS continue to urge developed nations to show more ambition and commitment to tackling the climate crisis, and strongly support calls for a UN resolution to establish a legal framework to protect the rights of people displaced by climate change, and for the UN to appoint a Special Rapporteur on Climate and Security, to help manage climate security risks and provide support to vulnerable countries to develop climate-security risk assessments.
•SIDS have also advocated for eligibility to development finance to recognize the vulnerabilities they face, including from climate change hazards. The UN will release its recommendations in a report due to be released in August 2021.
Wildfires in Turkish tourist regions are the highest recorded
Turkish fires in tourist regions are the hottest in history, due to which thousands of tourists evacuated as the nation fights over 50 blazes from the Aegean Sea resort. On Thursday, according to satellite data given to the Guardian, the heat intensity of flames in Turkey was four times greater than anything in the nation recorded. At least 4 people have been slain by blazes that spread across Antalya, causing a fleet of boats to rescue thousands of vacationers from their hotels.
The conditions in and throughout the country were tinder-dry at sites for scores of additional blazes. Turkey’s 60-year temperature record had been broken the previous week when Cizre, a town in the south-east, registered 49.1C.
The pictures of damage in Turkey on social media add up to fears about the increasing fury of extreme weather in a climate-disrupted world after fatal heat waves in America, floods in Europe and China, and Siberian fires.
The popular Aegean resorts surrounded by slopes, forests, and agricultural areas turned to ash are reported in local media. In the province of Bodrum, Muğla, 80 hectares (197 acres) of land and air were torched. In the summer, wildfires are typical in Turkey, but the blazes have been extraordinary for the last two days. The EU Copernicus Atmosphere Monitoring Service satellite analysis shows a heat intensity of around 20 gigawatts on Thursday, up 4 times the daily maximum for fires.
Mark Parrington, a senior scientist at the EU’s Copernicus Atmosphere Monitoring Service stated “these figures are not as large as the past 19 years. He continued that the fire smoke near Antalya was now moving to Cyprus. Residents in the cities concerned said that reporters never saw such a thing. Ibrahim Aydın, a farmer, said he was almost killed while fighting the flames, and he lost all of his cattle. “All I had on the floor was burnt. He said Daily Sabah, “I lost lambs and other animals.” “This was not common. It was like hell.
The firemen fought over 50 blazes around the country. Dozens of the smoke were admitted. As the news spread, #PrayForTurkey appeared on Twitter trend with devastating photos and maps that displayed over two dozen around the country. Government ministers secularized, however, that the reason may be incendiary assaults by the Kurdish separatist PKK movement. Wider climatic trends that are rising fire hazards in Turkey and abroad have been noted in a few domestic studies. Climate scientists have long foreseen that increasing temperatures and variations in precipitation due to human emissions will impact the Mediterranean worse. According to the latest study of the United Nations Intergovernmental Panel on Climate Change, the future wildfire danger in Southern Europe is expected to grow.
Levent Kurnaz, The Turkish climate scientist, stated current climatic conditions for easy inflammation were established. “There is very hot and dry weather. This helps begin fires. Our minor error leads to a major calamity,” he tweeted.
Singer Dua Lipa bemoaned the fact that the world must understand that climate change is read in Turkish response to wildfires. Dua sent prayers to Turkey on Friday via Instagram where flames were devastated by wildfires. “Pray for Turkey”. We weep on our wretched world.
She added, “We have to face the facts. PROTECT OUR MOTHER. Turkey I’, with you.”
The trend is expected to continue this year. The World Weather Organization stated that severe heat in Italy, Greece, Tunisia, and Turkey is reaching the entire Mediterranean region, with forecasts of temperatures even higher than 40C. It has called for measures to avoid difficulties with health and water supplies.
It is anticipated that the heat waves in Southern Europe will last into next week, with certain projections that it might be some of the worst on record. In the weeks ahead, the Turkish weather bureau has little chance of reprieve. The temperatures of Ankara and numerous other locations will be over 12C next week than the norm in August. Southern Greece was already affected by wildfires, requiring rural evacuations outside the western port of Patras. In Bulgaria and Albania, Blazes are also documented. In North Macedonia, Albania, Bulgaria, and portions of Romania and Serbia, high-temperature warnings were issued. In Italy, Portugal, Spain, and portions of North Africa, the EU has issued its highest fire-risk alert. Further east, on Thursday in Lebanon, a big fire broke out, killing one person.
In tourist regions, villages and some hotels were evacuated, and the film showed people fleeing through fields when flames closed in their houses. In Antalya’s Mediterranean resort zone and the Mugla district of the Aegean resort, Pakdemirli claimed flames are still blazed. There were four people killed by wildfires on the south coast of the nation. On Friday, following the evacuation of dozens of communities and hotels, firefighters fought burns for the third day. We can hope that part of the fire would be contained this morning, but although we cautiously claim it is improved, we can still say it’s controlled. The wildfires broke out somewhere else in the region, with more than 40 winds and high temperatures in Greece during the previous 24 hours. On Tuesday, a pine forest north of Athens was burned and more than a dozen residences were damaged before the fire came under control. In the hilly north of Lebanon, fires burnt vast areas of pine forests this week, killing a firefighter at least and causing several inhabitants to evacuate
“Right now, the risks are quite significant; if these temperatures persist we might begin to see more fire over the following weeks.”
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