The 26th United Nations Climate Change Conference of the Parties (COP 26) in Glasgow, Scotland brings together parties with the hope to accelerate action towards achieving the goals as set by the 2015 Paris Agreement and the UN Framework Convention on Climate Change. While this is critical at the governmental level, another concern however is how the individual and community relate to the issue of climate change.
How many of us are actually aware of the acute situation that we are in? Climate scientists and experts can certainly list down all the fact and figures regarding the dire situation that we are currently in. However, what do the scientific facts, figures and diagrams mean to the general public?
Chances are, they remain just that—facts, figures and diagrams which are probably considered to be not much of consequence to the everyday life of the general public. The issue of climate change seems to be something that is far from day-to-day concerns of the layperson. With regards to climate change, many of us, for lack of a better description, live with a “frog in the pot” mentality.
The frog in the pot is a fable describing a frog being slowly boiled alive. The premise is that if a frog is put suddenly into boiling water, it will jump out, but if the frog is put in tepid water which is then brought to a boil slowly, it will not perceive the danger and will be cooked to death. This is very much what we are going through at the moment. The earth is most definitely warming, but mankind are unaware of the gradual increase in temperature. We only realise the problem when it is too late.
We must understand that actions (as well as inaction) are influenced by our value system and worldview. The value system and worldview that we hold and which in turn shape and mould our behaviour and attitudes towards nature and the environment, are the result of our overall beliefs concerning all of reality. Today, an alternative theory of environmental ethics is needed, and it must be one that can challenge the basic proposition of the dominant modern understanding of nature.
Seyyed Hossein Nasr in his book Man and Nature—The Spiritual Crisis in Modern Man, stressed the importance of righting the imbalance that exists in ourselves which is later manifested in the environment. He observed that since the appearance of the environmental crisis (in the present context, climate change), people have begun to realise that religion such as Islam, fundamentally possesses an ecological outlook through which it is understood that everything is connected to everything else, and that the whole of nature is an organic unity.
In other words, there is an urgent need to shift from the “man-centred worldview” to the “life-centred worldview” to fill the ethical vacuum at the core of the contemporary modern culture with regards to environmental issues such as climate change. This “life-centred worldview” must then be translated into meaningful actions at the community level where communities of faith can play an important role.
Actions that religious communities can take to curtail the effects of climate change are aplenty. Religious communities can show commitment to green practices in order to curb carbon emission. Awareness must be created within the community, and practical guidelines to do this must be provided for community members to follow.
It is also important to emphasise that the health of the world is non-negotiable. The world is a trust given to mankind, and it is incumbent upon us to look after the well-being of the world. The World Health Organization (WHO) has described climate change as the single biggest health threat facing humanity which requires urgent action. It must be realised that a healthy world brings about good health to mankind.
Religious institutions, such as mosques, should be at the forefront of reducing carbon footprint. Any future designs or renovations of religious buildings should incorporate green architecture and green technology. Religious activities to promote green practices should be encouraged. This requires everyday activities to be relooked at to ensure that there is no wastage of resources such as water and electricity.
It is pertinent to instil the idea of protecting the environment as a part of religion. Mankind is a part of the environment and does not live apart from the environment. From here, religious communities can lead by example by showing how things can be done in creating a better world in mitigating climate change.
While Malaysia is not a major greenhouse gas emitter, it is important that we have a more sustainable climate resilient socioeconomic strategy in line with the 2015 Paris Agreement. These mitigating efforts are course correcting actions that must be taken. Actions by the government, coupled with actions by the community (including religious communities), can help towards reducing our carbon footprint. If these efforts are successful, then they can effectively contribute towards mitigating the effects of climate change.