“Then God said, ‘Let us make mankind in our image…so that they may rule…’ And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.’…And God saw everything that He had made, and behold, it was very good.” –Genesis 1:26-31
“I believe in the cosmos. All of us are linked to the cosmos. Look at the sun. If there is no sun, then we cannot exist. So nature is my god. To me, nature is sacred. Trees are my temples and forests are my cathedrals.”— Mikhail Gorbachev
These reflections on ecosophy are a follow-up to my previous piece on the subject. Here I wish to explore the compatibility, or lack thereof, of ecosophy to Christianity. A rather common view is that deeo ecology , otherwise known as ecosophy in academic circles is a mere return to ancient nature worship pre-dating Christianity. We are all familiar with the term “nature religion” and “earth-centered religion” defined by its relationship to the natural environment. When we encounter those similar nature religions in our time, we immediately think of pre-Christian or pagan times, concerned primarily with nature, animism, shamanism viewing humans as a non-privileged part of a more-than-human community of beings; a sort of “dark green religion.” Then the question naturally arises: are we merely re-inventing the wheel?
Some contemporary scholars look upon pagan nature religions as a protest against the modern separation of nature and the sacred, against the separation of matter from spirit, sometimes called “gnostic” religion. In nature religions, by contrast, nature is neither fallen nor a prison from which one needs to escape; it is perceived as both sacred and interconnected; it has intrinsic value apart from its utility as a resource for human beings. By interconnected they mean that our being is determined by our ecology, by the cultural environment shared with all other living beings. We are immersed in a web of life which is our true community. In politics this is the ideology of the so called Green Parties. It is alleged that this awareness existed in ancient times, but has been all but forgotten within modernity.
The protest by ecosophists or nature religionists, supposedly has to do with the perceived disconnect of man from nature, with the desacralization of nature in thought and deed. Healing the rift, so the argument goes, will require a profound shift in our collective consciousness. This is the work of the priests of the religion. Some deep ecologists call it “the chthonic imperative” and some call it “the re-enhancement of the world,” and some call it “the realization of one’s ecological Self” as distinguished from one’s “ego-self.” This reconnection with nature may take place through education, even academic education, or ritual worship of Mother Earth, and other practices.
Some of the common attributes shared by most ancient and modern nature religions are: immanence or focus on this world and its embodied physical existence, focus on the immanent dimension of the sacred, its accessibility to all humans, the emphasis of experience over belief, on living in harmony in the natural world, on the teaching of spiritual truths found in natural cycles and nature processes, on the treatment of birth, death and sexuality as sacraments (the worship of Pan, the god of nature is another throwback), on relationship over mastery, on the tendency to ignore sacred texts and institutionalized religious hierarchies, on pantheism, on the affirmation of life in its totality, on Mother Earth as a goddess (Gaia), on deep ecology, on neo-animism and bio-regionalism, on eco-feminism, eco-psychology, eco-philosophy and eco-theology.
In any case, modern science continues to reorient humanity’s understanding of and relation to earth and the larger universe. Its discoveries and inventions have fundamentally altered our conception of how the universe evolved thus far and how it will evolve in the future. Left unasked by the scientific perspective is the age old question of why the universe was created and why it continues to unfold creatively. Some assume that the universe is eternal and that in itself settles the matter. The very question asked by Heidegger in Being and Time (why is there something rather than nothing) is meaningless. To be sure, the issue of the eternity of the universe preoccupied the likes of Aristotle and his medieval admirers Averroes and Aquinas, and is far from resolved philosophically. Be that as it may, the ancients of Athens and Jerusalem and later Meso-America, perceived an eternal intelligence or Wisdom to be at work shaping the course of the visible cosmos. They believed her fruit was better than the choicest gold or silver. They sought a way of life in concert with this universal cosmic intelligence (nous) responsible for creating and sustaining all temporal things. Further, they assumed that their portrayal of an ordered cosmos helped to create one, and their liturgies somehow maintained it.
Moderns, in contrast, have become alienated from their origin in and forgetful of their responsibility toward the Wisdom of creation. Science, in the modern age, has lost sight of Wisdom and the moral vision she provides. There has been an attempt to replace philosophy, which literally means love of wisdom, with positivism or the idolization of the pre-eminence of science. Science has wed itself to the instrumentalism of market-driven technology, with an ever-accumulating body of specialized knowledge and the earthshaking power it makes possible. Even when mistakes are acknowledged, they are imputed to lack of precision, not lack of wisdom. Man-made models of nature have come to obscure modern humanity’s vision of the glory of creation.
For example, following the financial crisis of 2008, the thought of Ayn Rand, perhaps the world’s most popular purveyor of the myth of the market, saw something of a resurgence. There are influential political leaders, speaker of the House Paul Ryan is one of them, who brag about the fact that they grew up on a steady diet of Ayn Rand. In fact, sales of her novel Atlas Shrugged (1957) went through the roof as American business leaders struggled to hang on to their vanishing dream. The dystopian story’s mysterious protagonist, John Galt, along with other captains of American industry, decide to go on strike to protest government regulation, bringing the country to a standstill. The core of the novel is Galt’s 70-page speech, wherein Rand’s entire philosophy is laid out. In it, she denounces the Christian morality of love of one’s neighbor, calling it a “morality of sacrifice,” (similar to the “slave morality” of Nietzsche) while championing a “morality of life” based upon egoism and the sovereignty of the individual rational mind over the human community and the raw materials of nature.
“We will open the gates of our city to those who deserve to enter,” she has Galt say, “a city of smokestacks, pipe lines, orchards, markets and inviolate homes. With the sign of the dollar as our symbol, the sign of free trade and free minds, we will move to reclaim this country once more from the impotent savages who never discovered its nature, its meaning, its splendor.” Can one get any closer to John’s vision of Babylon in the book of Revelation, where all wear the mark of the beast?
Former chair of the Federal Reserve, Alan Greenspan, who joined Rand’s circle in the early fifties, helped her do research for Atlas Shrugged. In early 2010, Greenspan was asked if the financial crisis signaled an indictment of Rand’s free-market ideology. His answer is instructive: “Not at all…There is no alternative to competitive markets if you want to have economic growth and higher standards of living in a democratic society…If you merely look at history since the Enlightenment…when all of those ideas surfaced and became applicable in public policy, we’ve had an explosion of economic growth, especially in developing countries, where hundreds of millions of people have been pulled out of extreme poverty and starvation…”
Greenspan and Ryan, and Rand are of course right about the explosion of economic growth resulting from global capitalism, but they appear blind to the eco-social costs of this growth. Half of the world’s 2.2 billion children currently live in poverty, almost a billion people lack access to safe water supplies, about 25 million acres of crop land are lost every year due to soil erosion, and 50% of the world’s non-human species may be extinct by the end of the 21st century. Further, global climate change resulting from “free market” industrial capitalism is threatening to make all these injustices far worse, in addition to other consequences.
As for past injustices, Rand’s celebration of the genocide of the native population (she calls them “impotent savages”) that once called Turtle Island home is a telling reminder that capitalism has always been wed to colonialism. In order to achieve perpetual growth, capitalist markets had to continually expand into untapped territories, there exploiting the labor and land of conquered peoples to turn a profit back at home. Today, what is exported, for profits, are not only the goods but the labor force. No wonder there are so many unhappy campers in the labor class who are now following a billionaire madman called Trump who has promised theme the moon in the well. From Rand’s and Ryan’s perspective, such exploitation was perfectly justified, since indigenous populations are not made up of free individuals, having no concept of rights or property ownership. Nor does Gaia or any of Her non-human creatures deserve the respect of properly rational individuals, since, following Lockean theories of property ownership, their value is inferior until produced for consumption in the human marketplace. The laws of the market are opposed to the Laws of the Creator.
In short, the accumulation of wealth has come to replace Wisdom as the most important aspiration in human life. Money has become the source of all value and meaning. “No one can serve two masters…You cannot serve both God and money” says the wisdom of the Christian gospel. Not the beautification and celebration of Gaia and Her creatures in the Name of God, but the production and consumption of Her resources in the name of the dollar is now the normal, “the good” way of life. There is an ontological chasm separating questions of meaning and morality from those of mechanism and motion.
Economics, now considered a positive science and therefore beyond the pay grade of philosophers and theologians, was once defined as the science of morality. It stands today, rather awkwardly, at the helm of our techno-capitalist civilization. We now have, not philosopher-priests, but capital- engineers who rule over the contemporary geopolitical arena. The question arises here: is economic “science” just the purveyor of an oppressive upper class ideology? The answer may be yes, given that ecology, is widely dismissed by many conservatives as a front for socialism. Many dismiss global warming as socialist propaganda. The sense of the purpose of life has been banished from reasoned political discourse and has been replaced by tweeting and texting. We may soon have a tweeter, incapable of rational discourse, as president of the US. Next we will see democracy going down the toilet and good old fascism returning together with racism and xenophobia. The founding fathers, children of the Enlightenment, must surely be turning in their graves.
Ecology, and consequently ecosophy, is another fundamental scientific reorientation, a revolution in self- and cultural understanding that matches, if not exceeds, in importance the sixteenth-century Copernican astronomical revolution. Unfortunately, the influence of ecological science on public policy has been superficial, leading only to slightly more efficient light bulbs and hybrid gas-electric automobiles. So long as ecology remains narrowly scientific in the secular sense, concerned with how and not why, it can penetrate no deeper into humanity’s dysfunctional cosmo-political orientation. “Home,” in the individualized techno-capitalist context, means now my home or your home; Gaia–our home–has receded into the neglected background of human life.
To be sure, this eco-social crisis of our age has its roots in the rupture between religion and science, especially the science of economics. In order to reunite the how with the why, humanity must remember its proper relation to creation and its Creator. Ecosophy, I would suggest, is the fruit of such memory, the wisdom of home that, when watered, grows as a great tree from the soil of every earthly soul. Ecosophy brings economics back to its roots in moral science and theology, and enchants ecological science so as to renew humanity’s connection to a living creation. But it must not be just a resurgence of the paganism of old. The Christian religion is an especially important well to explore in relation to the contemporary eco-social crisis, since modern Western science and technology were born out of its cultural matrix. Secularity, in other words, can itself be understood by a Christian as an inevitable moment in the historical unfolding of Christ’s incarnation. Without historically situating modern Western civilization in the context of Christianity, secularity is all too easily misunderstood and identified with being modern and progressive, which eventually become inevitable and whose denial puts one at risk of being branded a medieval obscurantist.
As radical a break with the past as it may appear to be, Enlightenment secularism is evidently not best characterized as the rise of individual rationality above commonly held myths, nor as the firm grasp of scientific truths and technological powers that can replace religious delusions and magical incantations. The evidence of the inadequacy of such a triumphant characterization of modernity is legion: the isolated modern consumer is ruled over by perhaps the most deceitful, destructive, and oppressive myth of all, the myth of the market as above examined via Ayn Rand and Greenspan.
Secular philosophy’s failure to engage the market-driven metaphysics of techno-capitalism for fear of trespassing into theology has allowed the “science” of capitalist economics to upstage the Wisdom of creation. Any hope of finding orientation in these chaotic times depends upon a renaissance of the poetic science of God’s Wisdom. The human, as the imago dei, is tasked with the renewal and maintenance of the creation covenant. Genesis 1:28 calls us not so much to “subdue” and to “dominate,” but “to harness or to bind” heaven and earth, to “maintain the bonds of creation.” As the children of Wisdom, we are called upon by our Creator to be co-creators with Her in all our deeds and all our speech. To be made in the image of God is to be God’s poet, the namer and storyteller of creation.
So there are definitely two competing visions, that of the life of the market versus that of the miracle of life. The life of the market is that of ruthless competition, the struggle for existence between selfish animals, who come from dust and to dust return. The miracle of life is that of spiritual communion, the joy of co-creation amongst loving angels. The former is a morality rooted in the shallow pleasures of private accumulation, while the latter calls humanity to participate with Christ in the renewal of all creation.
The miracle of life can be understood through an ecosophic perception of the sacramentality of creation as a Theilard de Chardin or Thomas Berry understood it. Consider Gaia’s relationship with the Sun, that most generous of celestial beings. The Sun sacrifices its own body to give away vast quantities of energy to Gaia without any expectation of return. Not a single quantum of energy could be transacted between living beings upon the surface of earth without the Sun’s primordial generosity. This is what the quote by Gorbachev at the head of this article refers to. This is as true of the monetary transactions of the human economy as it is of the ecological transactions of soil and plants. Life is a gift, not an earning, a celebration of divine surplus, not a competition amidst material scarcity.
Contrary to Rand’s racist ideology, the native populations of pre-conquest America understood the meaning of the Sun’s splendor deeply enough to ritually organize their lives on earth to reflect the same patterns it was performing in heaven. Extravagant potlatch celebrations were held in honor of births, weddings, funerals, and other rites of passage. Natives would gather together for great feasts gifted by wealthy families, and to sing and dance in honor of their divine ancestors. These ceremonies provide evidence that not barter, as classical economists assume, but gifting was the earliest form of exchange. Potlatch celebrations were outlawed by both Canadian and US governments in the late 19th century, and remained so until 1951. As modernity unfolded, traditional sacraments were increasingly considered to be culturally constructed symbolic performances, rather than theurgic events opening an economy between creature and Creator. Skepticism of inherited norms and revealed truths steadily increased as individuals turned to their own reason and values for guidance concerning ultimate matters.
Weber famously argued that it was the downplaying of communal ritual among the Protestant laity that first made possible the disenchantment of the world, the formation of the private modern subject, and the subsequent rise of techno-scientific capitalism. God, even if not quite dead, had all but fled the realms of space and time. Free of the sacred places and liturgical calendars of traditional sacramental religion, the modern individual no longer mirrored the celestial economy of angels, but remade the earth in his own fallen image.
Potlatch was practiced by native communities as a form of ritual participation in the divine effulgence of creation. Sharing in Gaia’s bounty, they lived like the Sun, for glory rather than for greed. The Great Economy is “reflected in God’s Sabbath delight, a celebration of all life, an affirmation of the right of all to be and to thrive.” The profane economy of the market, on the other hand, reflects the sinful nature of an alienated humanity, more interested in its own shortsighted pursuits than the flourishing of all creation. Reintroducing theologically grounded and ecologically sensitive morality into the norms of the marketplace will require an initially painful reorientation of modern human life, the crucifixion of the old to make way for the new. In order to come into alignment with the Wisdom of creation so as to participate in God’s ongoing artistry, everything from our scientific understanding of life and energy to the time-anxiety underlying our socio-economic commitment to work must be re-imagined.
Ritual practices like potlatch break down the dichotomy that normally exists between work and play. The Jubilee year and Sabbath commandment provide Biblical parallels to potlatch. On the 7th day of creation, God rested. Our human “holy days” call us to rebalance creation by making time for rest and re-creation. In Jesus’ time, Genesis was understood as the pattern of world history: the 6th day was considered the human age, the time when Adam is called to work with the Wisdom of the Creator to bring about the completion of the creation, so that all may rest on the 7th day. The completion of creation on the 7th day is the coming of the Kingdom wherein God becomes “all in all,” bound up in relational joy with creation.
In order to imagine, and to co-create, the Great Economy of the Kingdom, it is first necessary to free ourselves from the anxieties of the world of working. This, I submit, is best outlined in Franciscan spirituality which advocates enjoying and praising nature rather than the exploitation and the rape of nature. Anxiety makes the problems of the market apparent to us, but uncovering their solution requires that we release ourselves from its world-distorting grip. Unlike the anti-religion of the market ruling over the world of working, wherein “time is money” as Ben Franklin famously quipped, Christianity calls us to observe the birds of the air and the lilies of the field living without toil: “And who of you by being worried can add a single hour to his life?” Time needs to be found to smell the roses.
Play, like the perception of Wisdom, opens up a non-ordinary reality, allowing us to transcend the everyday world of work. The idea is not to transcend work entirely, but to recognize its relativity in regard to all the other experiential realities that are engaged with during a full 24-hour cycle of earth’s rotation (sleep, dreams, etc.), or the full span of a mortal life (birth, love, near death, death, spiritual vision, etc.). Work will always be necessary for survival, but the question remains: why survive? If not to play, then for what? We are back to the question of the purpose of the universe.
Ritual performance, and the creative efflorescence it encourages, is at the existential core of our lives, and indeed is the beating heart at the center of creation. We might sometimes reflect and recall that the purpose of all our science, technology, industry, manufacturing, commerce, and finance is celebration, planetary celebration. That is what moves the stars through the heavens and the earth through its seasons, as Dante intuits at the end of his journey in the Divine Comedy. The final norm of judgment concerning the success or failure of our technologies is the extent to which they enable us to participate more fully in this grand festival.
The meaning of the world and the order of the cosmos must be enacted, or imaginally bodied forth. The human imagination, the Seal of creation, does not receive the world’s meaning ready-made, but must participate in its making: The meaning of earthly life soon dissolves unless we are willing to play, to make imaginally present what would not otherwise be so. Imagination is the soul’s temple, the holy of holies within which immanence and transcendence meet and give birth to worlds worth living in. In this way, everyday is made holy, and all our work becomes a form of worship. Religion, science, art, and indeed, culture in general, are all born out of playfulness. Humans may not be the only creatures who play, but surely only we take play seriously enough to die for it. Perhaps Socrates had something like that in mind when he said that “the unexamined life is not worth living.”
Contrary to this vision of creation rooted in play, biologists since Darwin have tended to understand evolution primarily as a vicious competitive “struggle for existence” amidst scarcity, where only the fittest survive. More recently, the work of James Lovelock and Lynn Margulis has entirely transformed Darwin’s picture of the biosphere, a picture that perhaps reflects the economic conditions holding sway in 19th century England more so than the natural conditions of earthly life. Lovelock’s Gaia theory has shown that life is necessarily a planetary affair, constituted by a massively interconnected web of biotic and abiotic feedback loops. Margulis’ research on the bacterial basis of all life and her theory of the origin of species via symbiogenesis reveal that lateral gene transfer (gene gifting) and cooperative symbiosis are the primary engine of evolution.
Energy is not compulsive work, but “Eternal Delight.” Nor is God’s ongoing creative artistry tyrannic or compulsive, but Genesis’ acts of creation must be read in concert with the wisdom of Proverbs and the passion of the Gospels. God did not create the world out of nothing, but beget it and suffered it with Wisdom. Lacking such an ecosophic perception of the true nature of reality has left modern humanity ignorant of why Gaia is the way She is ever hearing, but never understanding…ever seeing, but never perceiving. This ignorance hardly stopped us from learning how many of Her seemingly isolated parts worked, and how we might manipulate them for our own profit. Cunning power became our knowledge.
As a St. Francis clearly perceived the Great Economy is in our midst and it does not reside in accumulated wealth. Wisdom, too, is all around and he who has ears, let him hear. If the heart be reached, not through reason, but through imagination, then healing humanity’s eco-social wound must begin there. Enlightenment conceptions of the “state of nature” must be entirely re-envisioned, such that Gaia’s values become the soil out of which the human soul imagines its own. To be made in the image of God is not merely to be capable of thinking His plan after Him, but to be co-creator with Christ of the Kingdom, on earth, as it is in heaven.
In conclusion, I wish to suggest that ecosophy should not be a mere throw-back to pagan “nature worship” as a way to reconnect to the sacred (all well and good in itself), but it should be more; it should be the culmination of a genuine Christian Franciscan spirituality which remembers God’s creation and through nature finds the way to a new imaginative journey such as the one begun by Dante “in the middle of the journey of our lives” which ends, in the last line of the Divine Comedy, with “the love that moves the sun and the other stars.” Let those who have ears, let them hear.
Climate politics and the future of carbon emissions
Climate change is no longer a far-off problem, it is happening here, it is happening now and if it is happening now then efforts to curb it should be done right now rather to wait for tomorrow when tightening nature grip made us regret even more than now. To talk specifically about carbon emission, it is a single issue, a “world issue” that is demanding serious world efforts, not mere words to highlight the problems which we all know quite well. It is the right time we stand up, we fight together to save our existing and the future. Yet, like any path having its troubles, one major hurdle on the way to reduce carbon emission is the climate politics in the form of the North-South divide. The divide which has been existing ever since not only in areas of hard politics but also in areas of soft politics i.e climate change, and imposing a challenge to all future efforts and on those been done already including the Kyoto protocol, Rio+20 agreement, the Paris climate agreement, etc.
Issue here is that both the North (Developed) and the South (Developing) give their sides of the argument yet no one is ready to take the responsibility or at least willing to find a collective solution. Thus making the environment suffer and the carbon emission constantly increasing.
Looking at the North, it claims that climate change is a worldwide danger jeopardizing the biological system and is to a great extent the aftereffect of CO2 outflow by both North and the South. Thus it is a collective responsibility of both to reduce emission and to ensure carbon cut not just the North. However, in response to this the South argues, yes climate change is an issue that is raising world temperature and major emitters are in both North and South, but the North is ignoring the fact that it has been emitting gases for centuries. For instance, Europe, United States, Canada are polluting the environment since the 19th century while the developing countries have begun in 1980’s. Furthermore, what the developed world ignores is that the development of the North has already got peaked while of the developing world has just started. So based on this the North should go for the carbon cuts and use alternative sources of energy i.e hydro, wind, green energy, etc. As the South at this stage cannot afford carbon cuts which will affect its development process. Also, it does not even have enough carbon-free resources at present to ensure carbon reduction.
Hence, this N-S divide has ruined the success of so far twenty-five Conference of Parties (COP) related to climate change held each year in Nov and Dec mostly in Bonn, Germany. Taking a gander at them individually to explore how the divide has not let any single agreement on carbon emission to effectively achieve its set target.
Starting with the Kyoto protocol that came into effect in 2005 with 192 parties determining to reduce emission according to the allotted carbon quota. An important aspect of this protocol was “common but differentiated responsibility” by which the North was held largely responsible for the current high levels of GHG emissions in the atmosphere. However, if we analyze it deeply then from the very start commitment to the agreement had flaws. As the United States being the world hegemon should’ve lead the agreement from the front but sadly it even didn’t ratify the agreement as the then-President George W. Bush stated “Senate’s vote, 95–0, shows there is a clear consensus that the Kyoto Protocol is an unfair and ineffective means of addressing global climate change concerns. Signing protocol will cause potential damage to USA economy”. Thus a clear depiction of the USA preferring its economic development over the environmental concerns.
Then the first commitment period (2008-2012) of this agreement failed to achieve its targets with emission further increased by 32%.Moreover, Canada withdrew from the protocol in 2012 with its then environment minister, Peter Kent stated “the Kyoto protocol doesn’t cover world two largest emitters USA and China, therefore it cannot work” and as “Canada didn’t meet target so it wants to avoid $14 billion in penalties”. Seeing this response by the developed world, in the second commitment round (2012 onwards) only 37 countries had binding targets, and Belarus, Ukraine, Kazakhstan withdrew. Not just this, but Russia, Japan, New Zealand though participated in the 1stcommitment round but refused to go for the 2ndcommitment. So, it’s clear how the N-S divide affected the commitment to reduce carbon emission with the developed world especially the largest emitters like the USA and China not even ratifying it and even those like Canada who did ratify but withdrew later. The same is with the developing south because if the developed North is unwilling then the south’s one-sided efforts are meaningless.
Now, looking at the Copenhagen agreement (2009) which aims to limit the global temperature no more than 2 °C (above pre-industrial level). It was believed to be the largest and the first-ever true agreement that can reduce greenhouse gas emissions and can ensure environmental stability because it was initiated by the USA along with the four other largest emitters’ china, India, Indonesia, and Brazil. Nevertheless, the Copenhagen agreement just like the Kyoto protocol had flaws and most importantly the N-S divide has again tumbledown its progress. This is because it doesn’t contain any legally binding commitments to reduce CO2 emissions as the then PM of Great Britain, Gordon Brown, stated “We have made a start” but that the agreement needs to become legally binding quickly.” Then Brazil’s climate change ambassador called the agreement “disappointing”.
This is the response of North, now looking at South. The Bolivian president, Evo Morales said, “The meeting has failed. It’s unfortunate for the planet”. Most importantly Lumumba Aping, a Sudanese diplomat who was the chief negotiator for the G77 group of developing nations at the UNFCC conference in 2009 criticized the agreement by stating “It’s an incredibly imbalanced text intended to subvert two years of negotiations. It does not recognize the proposals and the voice of developing countries. Thus we have been asked to sign a suicide pact”. Consequently, this conflict of opinion between the North and the South has again led to the failure of the Copenhagen agreement in reducing carbon emission and the world temperature.
Moving to the Rio+20 convention on biological diversity, it shows no difference from the rest. As the United States was among those four countries that have signed but not ratified the agreement. Then key world leaders including G20 members, German Chancellor Angela Merkel, UK Prime Minister David Cameron have not attended the conference showing that they don’t even prioritize sustainability issues. Not just this but the developing countries too showed resentment when the USA, EU, and Switzerland rejected the G77 plan to frame the context of green economy explicitly.
Likewise, COP-19 held in Warsaw, Poland to reduce greenhouse gases emission saw the same divide as G77 and china proposal for a new funding mechanism ($100 million every year) to help the vulnerable South deal with “loss and damage” caused by climate change was opposed by developed countries leading to 132 poor countries and major environment activist like Oxfam, Greenpeace, Action Aid, etc. walkout from the conference.
Lastly, the Paris climate agreement in 2015 which showed diversion from the rest considering it was binding on all 197 countries, and committed to achieve zero-emissionwith both developing and developed states agreed on a carbon cuts. The agreement was achieved under the leadership of Obama as he stated “President Xi and I intend to continue working together in the months ahead to make sure our countries lead on climate”. For the first time, the two largest emitters, China and the USA, worked on common grounds. However, Donald Trump during his presidency calls it a “job-killing” and a “total disaster”as said“Obama pledges to cut emission has hurt the competitiveness of USA” and withdrew the USA on 4th-Nov, 2020. Yet, in response to this Joe Biden tweeted “Today, the Trump Administration officially left the Paris Climate Agreement. And in exactly 77 days, Biden Administration will rejoin it.” This is exactly what happened as President Joe Biden’s very first act in the Oval Office was his signing an executive order to have the United States rejoin the Paris climate agreement.
To sum up, the North-South divide is at the core of global environmental politics and is a debate that prevails on the grounds of unanswered questions as to who should bear the responsibility of the environmental damages. When the North shows willingness for change then it’s the South that creates hurdles, similarly when the South steps forward then the North shows aversion. If this will continue then the future of carbon emissions is intimidating. Therefore, need is to build a global consensus to free the environment from this blame game and to move towards sustainable development based on equitable contribution and accountability. It is now high time to put an end to all the differences existing now and in the past, as being humans our survival is at great risk. The need of the day is to work together to devise a common solution to our common problem and to ensure a healthy world for our existing and future generations.
When Sea Levels Rise And Coastal Waters Darken…
Authors: Dr. Arshad M. Khan and Meena Miriam Yust
The coastal waters by Wilmington, Delaware, the president’s home base, have risen a record 3 mm in the past year. Worse, the rate of increase is itself increasing portending a foot or more in the next century. It means a rebuilding of docks plus barriers to prevent serious tidal flooding.
The Virginia Institute of Marine Sciences (VIMS), affiliated with the College of William and Mary, has been collecting data on sea levels for the past 52 years. It released its latest annual report recently, noting sea level rising by historic amounts — as in the case of Wilmington — as well as the accelerating rate of increase.
There are 32 tide gauges placed along the US coasts all the way to Alaska. Maintained by the National Oceanic and Atmospheric Administration (NOAA), these measure levels every six minutes. Researchers at VIMS take a monthly average to avoid a skewed analysis due to unusual weather patterns like storms.
The Institute’s report presents sea level changes, assesses future trends, and tries to explain the increases or even decreases at particular localities. Sea level changes are relative to the adjoining land. For example, the rates are actually falling in Alaska but that is caused by shifting tectonic plates raising land and off-setting the sea level rise.
Researchers describe the persistent sea level rise as a “slow emergency” — not a storm that will be hitting tomorrow but trouble ahead and the report cards can help local authorities plan for the future.
Wetlands Watch works to preserve wetlands in Virginia’s coastal areas. Rising sea level is a particular concern because it is expected to affect most of the state’s coastal wetlands. Therefore in addition to policy advocacy, Wetlands Watch has developed Sea Rising Solutions, which helps in mapping out where flooding is likely.
Spreading the word about sea level rise and its consequences engages the whole community and motivates legislators and developers to adapt to the new norm and prepare ahead for a changing environment.
There is another problem with coastal areas: a gradual darkening of the sea water. It is serious for such a change in color and clarity poses a significant threat to marine life. The Coastal Ocean Darkening Project at the University of Oldenburg in Germany simulated the effects by filling huge metal vats with water and phytoplankton and hanging lamps above them to simulate sunlight. They then darkened the water using low, medium and high concentrations of a brown liquid extracted from peat to simulate decaying organic matter. The phytoplankton were all negatively affected but particularly in the vats with medium and high concentrations which blocked off more light. Also some phytoplankton were affected more than others.
The adverse consequences to the elemental base of the ocean’s food threatens marine species up the chain, and especially those relying on the phytoplankton types most affected. Moreover, reduced vision hinders those species, like fish, relying on vision to hunt, while not affecting those that do not, like jellyfish.
Why is the water darkening? One hint might be that environmental regulation of fertilizer use goes along with improvements in the Mediterranean, the North Sea and parts of the North American coast. And of course reducing global warming would decrease ice melt and subsequent sea level rise.
Promoting Green Finance in Qatar: Post-Pandemic Opportunities and Challenges
The recent COVID-19 pandemic had significant implications for both national economies and the global financial system, in addition to hindering the achievement of the sustainable development goals agenda. The UNDP estimates global human development—a combination of education, health, and living standards—could fall this year for the first time since 1990, which highlights how the effects of the pandemic present both an enormous challenge and tremendous opportunities for reaching the 2030 Agenda and the Sustainable Development Goals (SDGs).
With the additional challenges arising from climate change, governments have committed to several policy measures which promote a green recovery to rebuild their economies, while benefiting the people and the planet. The Organisation for Economic Co-operation and Development (OECD) estimates that the public resources committed by governments to support a green recovery amount to at least USD 312 billion. These measures present tremendous opportunities for green finance in general, and Islamic green finance in particular, in the context of Muslim-majority countries.
The State of Qatar, in light of its National Vision 2030 and in order to enhance the diversification of its economy away from hydrocarbon, has taken several measures to mitigate climate change. These include increasing the use of solar energy to more than 20% of its energy mix by 2030, the optimal use of water, improving air quality, waste recycling, increasing green spaces, in addition to the country’s commitment to organizing the first “carbon neutral” tournament featuring the use of solar-powered stadiums and water and energy-saving cooling and lighting technology. The State is also a signatory of the Paris Agreement on Climate Change and supports a number of global initiatives in relation to climate change mitigation.
All these initiatives could be funded via green finance. In this regard, there are four global trends in the financial industry that the State of Qatar can leverage to promote green finance for green recovery:
Growth of SRI and ESG awareness:
Socially responsible investing (SRI) and environmental, social, and governance (ESG) investing are two of the fastest growing investing areas globally. Both are driven by the increasing awareness of social and environmental responsibility. According to the Global Sustainable Investment Alliance, global sustainable investment reached $30.7 trillion in the five major markets at the start of 2018, a 34 percent increase in two years. These include Europe, United States, Japan, Canada, Australia, and New Zealand. Developing green finance instruments and products can attract a growing SRI investor base that seeks to align social and environmental values with its investment portfolios.
Upward trend of Islamic Finance:
According to the Islamic Financial Services Board (IFSB), the total worth of the Islamic Financial Services Industry across its three main segments (banking, capital markets, and takaful) is estimated at $2.44 trillion in 2019, marking a year-on-year 11.4% growth in assets in US dollar terms. According to Thomson Reuters, the industry is projected to reach $3.8 trillion by 2022. Qatar is one of the global Islamic finance hubs with Islamic finance assets representing more than 20% of the local financial system’s assets. With the recent development of Islamic green finance, Qatar has the opportunity to position itself as a sustainable finance leader in the region by promoting synergies between Islamic and green finance growing markets.
Financial innovation for sustainability:
The United Nations Conference on Trade and Development (UNCTAD) highlights that achieving the Sustainable Development Goals (SDGs) will take between $5 and $7 trillion, with an investment gap in developing countries of about $2.5 trillion and the additional net investment required to implement renewable energy solutions standing at $ 1.4 trillion, or about $100 billion per year on average between 2016 and 2030, according to the International Renewable Energy Agency (IRENA). Mitigating this funding gap requires an engaged private sector to make green investments. That is why several green instruments and products were developed across the various segments of the financial industry. These include green retail banking products, including green loans and green mortgages, green corporate and investment products, green project finance, and green venture capital and private equity, as well as green capital market instruments, like green investment funds, green bonds, and sukuk.
Integration of sustainability objectives into national strategies:
Several governments around the world have integrated sustainability objectives and green finance roadmaps into their national strategies, either through a top-down approach, whereby green finance frameworks and taxonomies are harmonized at the country level (as with China), or via market-led collaborative actions. In addition, to overcome private sector investment barriers, such as high up-front costs, long investment timelines, and higher perceived risks, several countries have put in place incentives in the form of subsidies and tax exemptions. The State of Qatar can leverage these experiences through collaborations and partnerships to develop a unique green finance model in the region
Green Sukuk: A Fast Growing Market
Green sukuk is an innovative instrument for financing green infrastructure. It has the potential to become a new asset class targeting both Islamic and socially responsible investors.
Since the issuance of the first green sukuk in 2017 in Malaysia, the market has grown significantly, with twelve issuers in Indonesia, Malaysia, and the United Arab Emirates tapping the market, in addition to the Islamic Development Bank. About $7.6 billion in four currencies (EUR, IDR, MYR, and USD) was raised up to September 2020, with tenors ranging from two to 21 years. The amounts raised were allocated to green construction, energy efficiency, and clean transportation projects.
Promoting Green Finance in Qatar
Although the green finance market is still in an early stage of development in the country, the market has witnessed several initiatives by local institutions that might pave the way to the development of a more dynamic market. In September 2020, Qatar National Bank (QNB) issued the first ever green bond in Qatar, a $600 million tranche, under its MTN Program, with a maturity of five years under its established Green, Social, and Sustainability Bond Framework.
In addition, Qatar Stock Exchange (QSE) introduced an ESG Guidance in 2017 to assist listed companies wishing to incorporate ESG reporting into their existing reporting processes.
While Bond and sukuk issuance in Qatar reached $28 billion in 2019, the market is largely driven by government issuance and commercial banks for corporate issuances, with the exception of Ezdan Sukuk in 2016 and 2017. The development of green sukuk in the country with the enabling ecosystem could facilitate corporate sukuk issuance, thus enhancing market liquidity.
In conclusion, promoting a green recovery in line with the country’s economic diversification objectives and climate mitigation strategies will require the development of an enabling ecosystem for the development of green finance in Qatar. Developing a pipeline of bankable green projects at the country level, market awareness, and promoting synergies between Islamic and green finance will provide the basis for further innovation and policy action, such as green labels, frameworks, and incentives.
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