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Reimagining Modern Economic Life via Franciscan Ecosophy



“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.

Professor Paparella has earned a Ph.D. in Italian Humanism, with a dissertation on the philosopher of history Giambattista Vico, from Yale University. He is a scholar interested in current relevant philosophical, political and cultural issues; the author of numerous essays and books on the EU cultural identity among which A New Europe in search of its Soul, and Europa: An Idea and a Journey. Presently he teaches philosophy and humanities at Barry University, Miami, Florida. He is a prolific writer and has written hundreds of essays for both traditional academic and on-line magazines among which Metanexus and Ovi. One of his current works in progress is a book dealing with the issue of cultural identity within the phenomenon of “the neo-immigrant” exhibited by an international global economy strong on positivism and utilitarianism and weak on humanism and ideals.

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A Threat to Global Security: Climate Change



Climate change has become a real concern and a challenge to the global security of world and hence falls under the category of global issues. Its impact is now being percept and discern by many states. Now the policy formulators and strategic intellectuals have recognized the climate change as serious and even multidimensional global issue. The climate change possess potential of altering the life of individuals as the  issue not only  has impact on one sector of individual’s life but also produce challenges in different sectors of human life like environment, economic, political and social. Hence the climate change affects the human life in miscellaneous ways.

Climate change include the events like extreme weather conditions such as floods, storms, and heat waves, as well as migration and depopulation in the areas that become uninhabitable and can even cause migration and depopulation in regions that become uninhabitable due to the threats posed by climate change. These threats include rise in sea level, drought, water scarcity, food insecurity, and even bio security menaces. Side by side complexity of the issue is that warming and acidification of the oceans is also happening, sea levels are rising and glaciers are melting at the same time. These shifts become more common in the coming decades, they will undoubtedly pose challenges to our climate and community. Human activities are increasingly influencing the climate and causing prompt changes in earth’s climateon regular accounts in number of ways by consuming fossil fuels, removing trees, and also through livestock farming. This drastically raises the emissions of greenhousegases hithertoevident in the environment; as a result, the greenhouse impact is exacerbated, resulting in global warming. It is being witnessed that day by day these threats are rising in great number and these climate changes are posing serious challenges to global security.

Exquisitely expounding how the climate change is becoming a global security issue because its dynamics have an impact on all levels and in different dimensions. Climate change is also having profound influence on governance, conflict and crime as when the degree of any global issue exacerbates, it also leads to the rise in conflict and crime, as well as weakening of state governance over its subjects. Taking into account the climate conflict nexus, which arises as a result of the severity of climate change, resulting in state fragility, resource wars, insurgency, and terrorism, corruption is just another stumbling block to addressing climate insecurity and conflict. This climate insecurity allows criminal organizations to thrive on climate insecurity, and as a result, they commit corruption, worsening the situation. This climate related corruption will not only result in climate conflict but also fuel terrorism. Consequently it can even trigger instability in societies and states and can even act as threat multiplier and vivify the rise of militant or insurgent groups. Therefore making the situation deadly for states as it may challenge the writ of government and at individual level it threatens the human security. The climate change has become global issue and a concern for global security as the issue has multidimensional repercussions for human life. In addition to the article explains the climate- conflict nexus and climate-terror nexus and hence make the reader to ponder on the severity of situation. Considering the example of Covid-19 pandemic, in which a variety of criminal organizations, such as gangs and cartels, snatched up the opportunities in response and state instability in the challenged pandemic space to impose criminal rule in some regions. Conflict, violence, and alternative governance arose as a result of the pandemic. A similar impact is expected as a result of climate change.

As a result of drastic climate change, there will be massive migrations in the future, and one country will overtake another in the pursuit of a better climate. Witnessing the devastation of world wars another major war that erupts in the near future will be “Climate War”. The dilemma that this future climate war is going to create should have havoc effects. It is very possible that new threats will be caused by climate change, which will put nations in a position of limited natural resources. Nations will certainly suffer as a result; however, it is difficult for people to comprehend what is the root cause of this destruction.

In a nut-shell it must be focused that what measures and strategies must be adopted by states at domestic level and at international level to meet the challenge of climate change, what   should sates do and how should they cooperate among themselves in order to combat the challenge of climate change and how should states lessens climate change adverse repercussions for human life. There is an urge to make the scholars, researches and policy makers to realize and think on the issue so to bring the discussion of climate security forward. It also encourages increased debate and research climate change, its repercussions on individual life and climate-related conflict and crime. The crux of the matter is that states should join hands together in order to meet the challenge of climate change as global issue before we run of time and things get of control and unmanageable. It is the need of hour that we must collaborate and work to mitigate the impact of climate change. The sphere would be a safer place to inhabit unless everyone took action and attempted to halt any of the current climate change. Otherwise the impacts of climate change would be catastrophic.

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The Inevitable Geopolitical Dilemma of Climate Change



photo: UN Mozambique

“Go and explain to developing countries why they should continue living in poverty and not be like Sweden”, “No one has explained Greta that the modern world is complex and different and… people in Africa or in many Asian countries want to live at the same wealth level as in Sweden”. These are two of the several statements Russian president Vladimir Putin made in criticism of Greta Thunberg’s UN speech while he spoke during an energy conference last year. But why is the situation that the Russian president is referring to, so complex? And why is that the world leaders who are failing to tackle climate change are now trying to tell the world that it is not just about climate but also geopolitics? This piece tries to delve into the inevitable dilemma that is emerging in the sphere of climate change mitigation and the geopolitics that has always been the one of the topmost priorities for the nations around the globe.

The Present State

Historically, the industries and the global economy has been reliant on fossil fuels, resulting in the anthropogenic climate changes that we are witnessing today. At present, geopolitics is at the center of the struggle for mitigation of the climate change phenomenon. This has led to a variety of responses from different nations. Some are trying to postpone the responsibility, some are trying to deny, and some are trying to spearhead the fight against the problem. However, the issue of climate change is not one that can be solved by one or a subset of nations working in isolation. It remains to be seen how the results of climate change as well as the struggle for mitigation will impact the ground reality for the populations, as it is widely expected that the effects on different nations will be to different extents. Some are set to be hit harder than others, and some are going to be hit even if they have not done anything to contribute to the problem. In this background, many of the concerns about the technological manipulation of nature, environmental destruction, North-South relations, sustainable development, conflict and resource wars have returned to prominence in recent years in the increasingly intense debate about climate change. In this piece we a look at some of the major themes in the geopolitical landscape today related to climate change and climate change mitigation activities.

Russia and Saudi Arabia are two of the several examples of nations which depend on energy commodities export for most part of their revenue. They are also the best examples of nations with vastly established fossil fuel production and processing infrastructure. Accordingly, they face different geopolitical challenges than others in terms of their climate mitigation policy adoptions. Nations like Russia and Saudi Arabia, as well as Qatar, Iran, Venezuela, and UAE depend on exports of oil and gas to developing and emerging economies like China and India. However, an increasing emphasis in these developing economies for a transition towards renewable energy sources has been creating unrest in the oil, gas as well as coal export dependent nations. In case of Russia, another issue, in form of permafrost thawing has been emerging since the last few years as a big worry threatening its infrastructural facilities in Far East region as well as the Siberian region. Last year Russia witnessed several oil spills due to weakening infrastructure in its facilities. However, this issue is dwarfed due to the fact that infrastructure can be upgraded, but if the demand for oil and gas reduces in the global markets due to a renewable energy transition, then the vast infrastructures will become loss generating assets.

                In Gulf countries, the narratives of collapse and chaos in a post-oil world has taken over most policy makers’ imagination. According to some predictions, over the next 50 years, these countries could be facing a twin issue of increasing strain on societies and economies due to climate change on one hand and increasing shortage of funds on the other, either due to the decreasing exports and demand, or due to simply less production due to waning stores of energy. Moreover, emergence on alternative sources like shale oil in US and oil and gas in Central Asian region can also lead to increased strain in these countries. This has led to new geopolitical conditions becoming possible for the Gulf region which has for long been dependent on a US hegemony in the region for overall security framework. A receding US interest can witness an increasing interest of other powers like China and Russia.  

Moving to the developing world, economies like India, Brazil and even China have at various times expressed an unwillingness to concede mitigation of emissions of greenhouse gases and pointed towards their right to economic and industrial development, world equity and issues. This stance has attracted criticism from the developed world who see this struggle against climate change as a journey in which every nation needs to stand in unity. However, on one hand where concepts like ‘Common but Differentiated Responsibilities’ has emerged in climate action frameworks, countries like India have showed that they are ready to lead in the action for climate change mitigation by implementing policies to work towards a transition to renewable energy. This stance although is also influenced by the fact that India is forced to import most of its fossil fuel needs from other countries which exists as a big burden to its economy. By decreasing its reliance on energy imports, India can look towards following a more independent course in the geopolitical order. As seen in the collapse of Iran-US relations which led to India being forced to abandon its oil imports from Iran, a situation where India is not dependent on oil itself, stands to be a big win. Further, initiatives like the International Solar Alliance have helped India to cultivate India’s image as a responsible global actor, at par with other like the European Union who has been using climate change activism as an element of its foreign policy to retain command over the global climate change policy agenda and thus assert not only regional, but global influence.

               Talking about the global powers, US and China are undoubtedly the two biggest players in the world today when it comes to geopolitics, as well as emissions. In US, about half of electricity is generated through coal power plants as the nation has abundant coal deposits. The last four years under President Trump witnessed US detaching itself from major climate change action frameworks like the Paris Agreement based on the reasoning that any policies which have a chance to curb economy growth will have a disastrous effect on the lives of American citizens as well as national security. On the other hand, China, which has for some time now been the biggest greenhouse gas emitter, has now been working towards becoming the leader in sphere of sustainable energy. Chinese president Xi Jinping at the last year’s United Nations General Assembly made the promise that China will become carbon neutral by 2060. According to scholars of the field, through this stance, China not only wants to enhance its geopolitical position as a main partner to EU for future, but also wants to take away attention from its human rights abuses, and aggressive behavior. This phenomenon needs to be understood in the light of the fact that today almost all mining, production and processing of rare earth elements, which are essential for the production of renewable energy infrastructure like solar panels, takes place in China. Thus, providing not only an upper hand to China as an economic power but also as a great geopolitical power in sustainable energy.

               Not all countries however face the dilemma of effects of slowing economy in case they go for transition to renewable energy or adopt policies that mitigate emissions. The poorest of the countries stand to go bankrupt and loose relevance due to geopolitics of climate action in case the world decides to transition fast to renewable energy. These are the poor countries of Africa which have recently started establishing their oil production and now almost completely depend on it. As mentioned by Russian president Putin, these are the economies which look towards economic development based on their energy stores. They however have massive potential for renewable energy extraction too. But this potential need massive amounts of investment in infrastructure to realize, an element that these economies do not possess. Further, as the oil produced by these satisfy the needs of the developing and emerging economies, most of their buyer nations will see no benefit in trying to aid the African economies to substantially create their supplier’s renewable energy sector.

               Similar is the case of the Central Asia region where the nations depend on extractive industries of oil, coal, and gas. Both climate impact as well as climate change mitigation and adaptation in this region is projected to heighten geopolitical tension.  Not only are the foreign direct investments in the region low at present, but the existing investments do also not prioritize resilient and sustainable development and is related mostly in sector of non-renewable energy resource extraction. The geopolitics of this region is connected in more than one way with the issue of climate change. The region is prone to water and energy shortages. Whereas carbon rich Kazakhstan, Turkmenistan and Uzbekistan extract and use oil, gas and coal for their energy production, other nations in the region- Tajikistan and Kyrgyzstan, which have lower GDP per capita uses clean hydro energy. Thus an inequality exist as the downstream nations are those which are more reliant on fossil fuels and the upstream nations, although not energy rich, possess ample hydroelectric potential. This inequality is estimated by the scholars to create strains in the region which can spill over in the rest of Asia.

The Dilemma

               It might seem like the fossil-fuels based energy export reliant nations are set to lose the most in the coming future as the world starts looking for ways to transition towards clean fuel and energy in the coming years. However, the oil and gas industry might not be ending anytime soon.

               For instance, Nord Stream 2, a planned pipeline through the Baltic Sea, which is expected to transport natural gas over from Siberia to consumers in Europe is being looked upon as a secure and reliable as well as cleaner source of energy for the coming decades. It indeed will replace the coal powered sectors in Europe and help reducing carbon emissions, however, this is also expected to provide Russia a sort of geopolitical push that it has not witnessed in many years now in terms of its relations with Europe, especially since the conflict with Ukraine in 2014. Although, this has changed in recent times as tensions arose with Georgia and the political chaos around Alexei Navalny’s poisoning, who was being seen as a political competitor to President Putin by some in Russia.  However, this is not to say that Russia has not been working towards climate change mitigation agenda. In November last year, Russian President Putin signed a decree ordering the Russian government to work towards meeting the 2015 Paris agreement to fight climate change, but stressed that any action must be balanced with the need to ensure strong economic development.   This in geopolitical terms can be seen as an attempt to align Russia with the change in presidency in US, where the new president  Joe Biden is supposed to be an avid supporter for climate activism and is expected to work towards making US carbon neutral with a long-term plan, in stark contrast to the previous president Donald Trump.

               Another geopolitical battle is emerging in the Arctic, where several nations like the US, China and Russia are no vying for dominance. In Arctic, with melting snow, shipping is all set to witness an increase. According to some estimates, if shipping along the Arctic becomes fully accessible, Bering Sea can become an area of contention for US and Russia, as well as China, thus reducing the importance of other choke points and the nations controlling them, like Egypt and Southeast Asia. This phenomenon also exists in line with the argument that if oil ceases to be a central driver of the global economy, many regions like Gulf are set to see their long-standing relations with the western nations like US change.

               Climate change related migration, which can result out of several reasons like submergence of islands, droughts due to varying rainfall patterns, stronger hurricanes or storms, or massive flooding of rivers due to higher rate of melting of glaciers that feed them with water, is also becoming a geopolitical contention that the nations are staring at today. The world has witnessed in 2015 refugee crisis in Europe, the extent of chaos, heightened populism, and nationalism, as well as lack of trust in multilateralism and established institutions that can be caused. Even though in this case, the result was not due to underlying climate change related challenges directly, similar effects due to influx of refugees and similar migration patterns can be expected from the regions of changing patterns of rainfall. This leads us to think where the current situation leaves us today for the future.   

What does the Future Hold?

               For many economies, initial investment cost for renewable energy systems is usually high, resulting unaffordability for many, especially in developing countries. Some others on the other hand, like Malaysia, with some of the highest level of subsidies on fossil fuels result in renewable energy market to remain economically weak and uncompetitive. Similarly, for Australia’s economy, which has for long been reliant on  fossil fuel industries to ensure the economic prosperity across the country, it is now becoming an issue of contention which it will need to resolve in order to ensure not its own, but also its neighborhood’s sustainability lying in the Indo-Pacific region as low lying islands which are at the risk of submergence due to climate change related effects.  

               In today’s world, not only can conflicts related to renewable energy infrastructure lead to stress as seen in case of Central Asian region, but also strain over issues like transfer of technology between developed and developing countries can turn into bigger forms of geopolitical conflicts. It also remains to be seen if the resources like rare-earth metals, which are needed for expansion of cleaner energy platforms will be available according to need of a nation or be made available to the highest buyer and turned into a business. The global order as it stands today between the oil producers and the oil consumers is also set to change as the climate change mitigation policies are adopted resulting from increasingly severe negative effects emerging from the anthropogenic climate change.           

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Green Planet

How Climate Change Has Been Politicized?



We are living in a world where the political side of individuals is ruling over the highly sensitive issues like Climate Change even. It is evident that political ambitions of individuals and states have overruled the threatening issue of global climate change and the fact that it is highly politicized. Looking at the discourse that surround the topic of climate change or global warming entails terms like cap and trade, emission intensity, policies, measures etc. but what is still missing is the realization of the impact of human behavior that without any doubt is adding more to the threatening issue.

Scrutinizing the roots of issue from the past, it shot up when industrialization and the race among states to gain more technology, industries, economy and military might have caught everyone’s attention. After that there was a slight wave of realization majorly in the second half of twentieth century, as a result of which mass media started to emphasize on climate change narrative and there were discourses spread through print media to create awareness. As the awareness seemed to have increased the concerns of public regarding the issue also rose ultimately leading to the birth of Intergovernmental Panel on Climate Change (IPCC) in 1988. A legacy followed after IPCC and climate change for the first time was coined as an environmental or green issue. There were NGOs like Sierra Club, Natural Resources Defense Council and The Environmental Defense Fund that took the voices for Climate Change as their prime priority.

Parallel to this there was a prominent backlash to these efforts too. In late 1980s there was emergence of coalition among many industrial companies of oil and cars that were the highest voices for business at the international level whose prime focus was to make business and turning a blind eye towards the threatening Climate Change. Moreover, the Convention that was considered to be a highly effective one, aimed at reducing global emissions of Carbon and greenhouse gases was framed. But even Kyoto Protocol turned out to be a battle among states whose ambitions were their national interests. In the pursuit of their offensive power and politics the quota allotted to all the member states of the convention was overruled. The richer states started to buy carbon quotas from the poorer states and both were in pursuit of what they needed the most; richer countries emitting carbon and poorer ones getting money. Hence the aim of the convention was severely affected. Adding more to the issue in 2001, the then US President George W. Bush called the Kyoto agreement as fatally flawed and the concern of climate change was no more considered to be a Green issue.

From that day till now, the issue has witnessed lesser ups and major downs in its magnitude and modern times have witnessed degradation of environment due to limitless cycle of consumption and production. As a matter of fact, 2015 to 2018 were recorded as the four hottest years ever. Two major evidences that depict how the issue of severe attention has been politicized for material gains are US withdrawal from Paris Climate Agreement and Kyoto Protocol that went in vain merely because of states only wanting to pursue their material interests and ambitions.

It now turns out to be easily understandable how and why the enigma between soft issue like Climate and hard core politics have led to severe degradation of nature and still the world is not realizing that the future of humanity has been put at risk. Unfortunately, the pursuit of leaders still depict that the humanity would continue to be at risk as long as they are not willing to shift their focus towards the need of the day that is climate change.

Immediate realization is necessitated that the short time political gains of the world is threatening the future of generations to come and the world cannot afford to lose another decade of dismay because decisions and actions done in this decade is going to impact the century to come. If only the world realizes the need of immediate measures, actions and strict compliance and the need of spreading the awareness of the demanding issue through mass media and discourses, then the world would be able to cope the issue and endeavor to save the future of generations to come.

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