It’s a fact that fourteen out of the fifteen years are the warmest on record, and to, as far as possible, not engage the debate about denial and to assert it’s over. TUCKER: Thank you. So, are the techno-optimists, who believe most world problems can be solved by innovation, wrong? And then, most importantly, as the diversity of people in this room suggests, by bringing it to the faith communities, Francis is asking for our consensus. Where are we going to stand up for dignity, for hospitality, for future generations? I’d like to know—I understand a lot needs to be done on the political side. For more than three decades, the politics surrounding climate change in the United States have been characterized by an often deep partisan divide. That’s a faith path too, isn’t it? In fact, you know, energy is so cheap—NV Energy, Nevada Energy, just signed a contract to buy 100 megawatts of solar power for 3.78 cents a kilowatt. But the good news is it’s also the greatest opportunity for building a sustainable clean-energy world. And that’s a worry I have about it actually feeds and continues to feed the denial. We should—we should reverse our Christmas celebrations to not be about giving gifts. LOTHES: Professor Ramanathan has spoken to this question of the crisis of the indoor smoke, as you say, that’s deadly, that’s killing hundreds of thousands every year in Africa and India, and is also releasing short-term climate pollutants into the environment. And I would suggest that this is the pro, not the anti; namely, how are we going to engage in a great transition? Three hundred thousand children die because of indoor smoke. Two, the most at-risk thing for women and children to do in rural Africa is to go looking for firewood and water, especially in conflict zones. LOTHES: Well, I think the Francis effect is an incredibly welcome spur to conversation and dialogue and engagement and hope. TUCKER: You know, I’m so glad you’ve mentioned this hugely important issue. So I want to suggest to you, if you find me afterwards, I’ll have a long discussion with you and we can talk about how we see the needle changing and how there are ways to move the needle in the conservative faith community. There’s an interpretation of energy used under the two-world theories by Professor Ramanathan of Scripps, who acknowledges that the top four billion of the world’s population have vast access to energy, some using fifty tons of carbon per year, whereas in the bottom three billion, minimal to no access to electricity. Regulations However, we're already beginning to see some of climate breakdown's early impacts in the form of intense wildfires, hurricanes and floods. It’s consciousness and conscience. Power between nations and social groups drives unequal disaster risks and the “compounded vulnerabilities” of poor peoples and nations, and has led to gridlock in United Nations negotiations. So I think these are complementary ideas. Right now—and I want to know what thought and work you’ve done on this—right now we have 15 million refugees, not counting the forty-five million internally displaced persons. Just to pick up on those wonderful comments of Erin, I would just offer maybe three other points, related points. And what we need to do, though, as Americans, is realize there’s not one—I hate the term silver bullet, but there’s not one answer to this. And it has to be released from that and empowered by the reality that this is a consensus issue, that this is something everybody wants, and the polling that suggests that 80 percent of Catholics want more investment in renewable energy, that they understand the need—that the climate-change authority, authority of the scientists. I’m from the Hindu-American Foundation and I’m an interfaith activist. What a leverage for change, right? So I want to look very frankly without thinking the one thing you have to do is give everybody hope, because I do think there is something very serious about living with hospice in this moment as well. And, most importantly, he expresses this as a moral issue in his own voice. We are left sleepless at night if we read the newspapers, listen to the news, speak to our colleagues who are working on these issues, are students. Climate change has a greater impact on those sections of the population, in all countries, that are most reliant on natural resources for their livelihoods and/or who have the least capacity to respond to natural hazards, such as droughts, landslides, floods and hurricanes. So, with that philosophy understood, the real goal, the real problem, is the over-consumption. We have our concerns. Those little text boxes are very clear. And I want to come back to the whole question of cleaner energy in developing countries and so forth and to point out some kind of questionable corners of this whole green idea. Carl Anthony said for the first time he understood how he belonged to something larger and how his actions really mattered, what Thomas Berry would say, the great work; the same with John Seed, a world-class environmental person with a tremendous spiritual vision, who was going into despair. HESCOX: I think, from the faith community, there’s really practical ways you can start out. What can you say about our need to simplify our consumption by also instituting a meatless day in this country and in western countries as part of our consumption simplicity, simplification? Well, we have to say that there’s a vicious circle. What, then—for all of you—what are some of the implications of the encyclical for religious community? But we want to give a vision to our students that hospice may be new kinds of technologies. These are rich, unbelievable resources for an ecological civilization. Some people are talking about the dark side of green, where, for example, the quest for clean energy, the whole idea of biofuels, has been proposed. It’s beyond Paris and it’s into the centuries into the future. December 16, 2020 And so, just as my colleagues have said, we know this is a matter of personal transformation. And among the factors that he lists as contributing to that success are, first, the China-U.S. accord, Brazil-U.S. conversations. The environmental, social and economic consequences of oceanic change present tremendous challenges for governments and other actors. When you educate women, they become people with economies, with livelihoods. I teach in Santa Clara University. Otherwise they’re going to have a revolt on their hands. And I am always asked the—. There’s systemic change. It’s on a popular level. And how can—I mean, what are some thoughts about that? If you go to China, which we’ve done many times, the consumption level is just unbelievable. And there’s certainly a funding of the tea partyism and the tea party of money in those political arenas, which we are going to have to slowly overcome. And, of course, I think we’re seeing the pope, again, is one of the stair steps, maybe a great big stair step, of bringing more people on board. It’s a resource-distribution problem and a stewardship problem, is that there is enough food on the planet. They don’t even insure, Chubb Insurance, coastal water properties. So I’ll conclude. with Lucy Gettman and Rachel B. Vogelstein Mitch, it’s a pleasure to meet you and to have share of the podium today. So the boardrooms are taking it. As I say, this is why we began our work on world religions and ecology. And I just really want to go back to the types of denial that there are. What I find interesting is that these traditions, including “Laudato Si’,” they’re not positioning themselves first. And I can think of no better way to be a steward and a disciple than to building a sustainable world, as was built originally by the Genesis accounts. Secular economists have spoken to this as well. If these are symbolic actions out of which good thought is coming, great. Climate change is a real issue in the political campaign of 2020. And I think from the faith communities it calls us to an ethic of hospitality, to welcoming the alien in our midst, and that we as a faith community, as an interfaith community, need to really pull forward our resources for a theology of kinship, a theology of hospitality, and get it ready now, because we’re going to need it. But I’m just saying if anyone in this room isn’t searching for hope, I don’t know why they’re—you know, they wouldn’t be here. The goal of mitigation is to avoid significant human interference with the climate system, an… State and Local Conference Calls and Webinars, Virtual Event That number may have changed, obviously. You know, I spent 20 years being a local church pastor, so I want to be—ways to engage my congregation into it. Our program will proceed in this manner. Energy is our most renewable resource for every person on the planet. And that large vision that we’re part of a fourteen billion-year unfolding universe has the potential to light up change in people for much more meaningful lives, a participation of giving. And I think it is one thing the religious communities can do something about. Erin Lothes Biviano is the assistant professor of theology at the College of St. Elizabeth. There’s a whole range of hospice. And then a great resource and a way to involve local congregations is to turn that money into mission funds for renewable fund—for renewable energy around the world. These divisions reach across every dimension of the climate debate, down to people’s basic trust in the motivations that drive climate scientists to conduct their research. And the fashion amongst my young cousins is to go hang out there and eat meat, which I would never have done. CHOGE-KERAMA: My name is Emily Choge-Kerama. This is a historic document. And I think this is hugely important—UCC, Episcopal, and so on; some of the educational institutions. That is the change that is at hand. This paper addresses the social dimensions of climate change from a sustainable, equitable development perspective, understood as “an irreducible holistic concept where economic, social and environmental issues are interdependent dimensions that must be approached within a unifi ed framework”, and where the overarching outcome is to fully promote human welfare and equal access to life-sustaining resources. TUCKER: We created a world food crisis thinking we were making biofuels, just not thinking of the long term. So it’s a radical call for dialogue. And I’m also from Kenya and very concerned about this focus on environmental issues. TUCKER: I think the push towards climate justice, this integration of cry of the earth, cry of the poor, that the focus presented and many other theologians have presented and people from various religious communities is key here, because we’ve been saying forever this isn’t—the environment isn’t about whitewater rafting. The Danger of the One-Dimensional Thinking of Climate Change. It involves technical change. We have prepared some questions, which is obvious. We are in a desert, looking for the oases to drink from, even the small drops of hope. About twice that number believe that changes in climate are due to the end times. Climate Change and Ocean Governance brings together authors from political science and cognate disciplines to examine the political and policy dimensions of climate change for our oceans. There’s immediate change, as you’re speaking about, and there’s long-term change. It reaches out to all persons on the planet of good will and in other places, to all living beings, whether or not they have good will. And that’s the whole point of it. And they have political clout. So what is it that these countries and cultures, developing and developed, can come to a sense of common concern, differentiated responsibilities but common concerns? Looking at the encyclical, some of the citations from John Paul II, which go back 25 years and further in other teachings, we hear talk of a moral obligation to care for creation. So it is the use and the disproportionate use that is the issue. That’s where we need to go. But what I saw in the White House is, I think, something the “Laudato Si’,” could do for all of us, and that’s allow each of us to treat each other with grace, for us to get out of our silos of being right and do this trans-partisanship, that we can come together on a common issue, a common moral framework. Yet, IAMs are built in the face of pervasive uncertainty, both scientific and ethical, which requires modelers to make numerous choices in model development. … In September 2013, the U.N. Food and Agriculture Organization estimated that livestock supply chains are responsible for nearly 15 percent of all manmade greenhouse gas emissions. Integrated assessment models (IAMs) of global climate change that combine representations of the economic and the climate system have become important tools to support policymakers in their responses to climate change. So thank you. Today President Obama is going to be pardoning a turkey. Our building at Yale is a green building, energy-efficient and so on. It’s cultural change. TUCKER: She was a huge supporter of all of this work and a great hero for reforestation, for empowering women, and so on. Because it’s really very basic. Backgrounder And Pope Francis, in “Laudato Si’,” calls us to simplicity; but even outside of his spiritual view of simplicity, a renewal of a Sabbath spirituality, which has been so beautifully affirmed by the 24/6 and other texts. Jay Michaelson at Chicago Theological Seminary. She’s a scholar of East Asian religions, especially Confucianism, and the co-writer of the fine book Journey of the Universe. It’s very practical for church engagement. I mean, Isaiah 24 says that human beings destroy the earth because we don’t follow God’s commandments. You’ve got a range of Evangelical positions too. DABARERA: My name is Amali Dabarera. And to the boardroom question, actually American business now is beginning to lead the way because of looking at the risk. But what have we given? And we should all buy a solar stove for somebody. And he, Pan Yue, is one of the leading spokespersons for this sense of bringing forward these traditions for an ecological civilization, against great odds. But in Francis’s own voice, there’s a very compelling rhetoric. In my Hindu practice, alongside Jain practices of Ahimsa, drive my vegetarianism. And towards that end, I suggest we all need to work for reinvestment in any institution that we have a voice within—in our workplaces, in our institutions, in our faith communities, and in our faith communities’ largest levels of polity; so reinvestment and the divestment that supports that. It’s civilizational change. I’m a little nervous. And they will be isolated by themselves. My brother is head of Chubb Insurance in New York. And that’s really important. Two months later, the Norwegian military instituted meatless Mondays. I think there are two things that I would suggest as—(inaudible)—great lessons. And that brings me to my final point. HESCOX: As one who lives that livelihood every day, the needle is moving. But one example: China is actually talking about creating ecological civilization. TUCKER: There was a very important conference here in Georgia just a few years ago with scientists and Evangelicals. The recent papal encyclical, “Laudato Si’,” has put forward a vision of integral ecology, namely integrating people and planet for a flourishing future. And he said he was regenerated for this long-term sense, that ecological conversion that the encyclical is calling us to. And when it’s placed on a moral plain, on a concern for communities, it comes out of that and it becomes a bridge issue we can all bring our own spiritual sources to. So, John, over to you. So when we started the conferences at Harvard in the mid ’90s, almost 20 years ago now—and the little brochures on your table can give you some more information—but the notion was how could the cultures of China, the cultures of India, Africa, Latin America, bring forward their ethics for a transformation for the society, but for the planet? You all have a program with biographies at your place, so I’m just going to refer briefly; Erin here to my left. He’s a co-director of the Yale Forum on Religion and Ecology. Despite its physical … I don’t think they have a choice. TUCKER: Yes, I think what’s astonishing, the encyclical is addressed not just to Catholics, not just to Christians, but to all people on the planet, and that we share this moment. And this is something that we’ve needed for a long time, because we have science and policy and technology and economics and law, regulation and so on. We’re working at Yale on divestment. To hear from local and national government officials, NGOs, and community members about climate change and solutions being considered and adopted. It’s an act of caring for the least of these. It’s about equity issues. GRIM: Consumption, boardrooms, and on-the-ground action. Assessing President Trump’s Legacy of Cyber Confusion, Blog Post December 22, 2020, To view this video please enable JavaScript, and consider upgrading to a web browser that And that’s something we have to work together. It’s amazing what’s happening. It takes it out of the dangerous realm of partisan politics and enables it to be a shared issue. LOTHES: I would simply say I think what climate psychology has often said is what we need to emphasize is solutions, to express the solutions that we have, because it’s true, being overwhelmed makes it almost impossible to go forward, although my own research with faith-based communities says that many of the most stalwart advocates do so not because of hope but out of virtue and a sense that their identity compels them to do this work. We don’t have children, but our students are our children. The scale of this is inconceivable. And you’ve got this wonderful pope and patriarch, and we went on many of his trips. As a political scientist, I wanted to investigate whether, at the policymaking level, there could be specific hindrances to the development and implementation of adaptation measures. And scientists—sorry—have been a little bit arrogant thinking facts and figures and diagrams are going to change human behavior. Mary Keller, University of Wyoming. And if you haven’t watched the stories of how Exxon has changed its tune in the past three weeks, I invite you go to go and read the corporate statement two weeks ago from Exxon’s statement of how they are—and I’ll leave it at that. And it’s the first time that I’ve ever been at the White House where everybody was nice to each other—(laughter)—from people in the crowds and stories, and even in the reflection between President Obama and Pope Francis. That’s the question. (Laughter.). TUCKER: Since I mentioned that, I couldn’t agree more. Climate change will have very long lasting consequences that we will be dealing with long after he is gone. First off, not only is it a fact that 600,000 people, half of which are children, die every year of smoke inhalation in sub-Saharan Africa, so the number is astronomical. December 21, 2020, Women, Civic Participation, and the Legacy of the 19th Amendment, Conference Call It has to be recognized as a consensus issue. And they are so into it. And he proposes that members of the developed nations for—he’s calculated $22—purchase these solar cookstoves and see it as a carbon credit, and furthermore, emphasize the need to support the transition to clean energy in the developing world, lest emissions rise, because it’s essential that there be this development. And many times we are ignorant. (Laughter.). You know, we know that if you speak about positive feedback cycles, to the layperson that sounds like a good thing, positive feedback. We can talk about nonpartisanship, but the Senate also just passed a resolution saying that anthropogenic climate change is not real. We have to have a level playing field. How are the religious communities helping? I will pass on the boardroom and go to symbolic actions. So you’re right. They are able to contribute to their economies. Climate is finally firmly on the political agenda. Hospice may be new kinds of ecosystems understanding. But what’s—I think what’s great is that we all want a challenge that we can contribute to. It is a FREE and modern web-browser which supports the latest web technologies offering you a cleaner and more secure browsing experience. If you forget that, I’ll remind you just as you start. But what is so critical about this, and I think the pope highlighted it in his, and Mary Evelyn alluded to it, it’s OK to believe in climate change within the framework of who you are in a faith characteristic. So the only corporations we’re not seeing leading the way right now or moving that way are the fossil-fuel industries. Next we will travel to wealthier and higher neighborhoods for comparison, and the final stop will be municipal and federal planning and/or environmental agencies, to see mapping of flood-prone areas, hear about disaster mitigation efforts, urban planning directions, and the role of climate change in their formulation. And the suggestion here is—voluntary simplicity and other things are fantastic, but one offering into the mix—I mean, the many new stories—is what Thomas Berry suggested is we need the sense we are part of this vast evolving universe. Academic Objectives: You are using an old version of Internet Explorer. They’ve been at this for a very long time. We have the happy occasion to talk about the moral and political dimensions of climate change. All right. Who cannot want that for their children? Katharine Hayhoe is doing this as well from the University of North Texas. We practice that in my family and encourage all people to do that. HINGA: —crop turned into biofuel crops; you know, palm oil or corn or cassava. GRIM: You can sense the passion of our panelists. And I think one of the things, from the Evangelical perspective, is that, you know, for us at EEN, Evangelical Environmental Network, we say that creation care is a matter of life, that it is integral to who we are. That’s why this is important. So I had the privilege of convening a group of Catholic scholars to write a paper on energy ethics that drew on established principles of Catholic social thought, particularly as articulated in a 1981 bishops’ letter on the energy crisis, back when peak oil was our problem, and to see what those principles might imply in the context of today’s energy reality. Six years ago, when I became the Evangelical Environmental Network, we had 15,000 people who we e-mailed to regularly. GRIM: As our time grows short, I see three questions on the floor. It’s about jobs. But we’re expecting, due to climate change, another sixty-five million refugees or internally displaced persons within the next fifteen to twenty years. And that will force them to act. But in addition to that, are they not still fairly closed towards religion coming in and basically having freedom of religion, even close to freedom of religion in China? It shows that people are increasingly looking towards walkable lifestyles, that millennials do not want to be at the beck and call of an employer who keeps them there for fourteen-hour workweeks, and that there’s dictating some of the terms in their employment. To see vulnerable riverine and coastal areas and human habitation and infrastructure, and consider other types of climate change-related risks such as drought and heat waves. I worry about this action that I’ve done, because I start to feel pretty righteous about it. If it is a big deal, what are the best practices? than our Catholic brothers and sisters in that regard. Mary Evelyn, Erin, really these are responses that lift us up and give us a sense of that drip of hope that you mentioned. The other thing that I would urge us to do collectively as a faith community is we have to be ready for this problem. 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