The issue of climate change is one that is of significant concern in recent times. Scientists agree that human activity is the biggest driver of negative climate change effects. Currently, there are global initiatives where individuals are being mobilized to reduce their carbon footprints. The effects of climate change include the warming up of water bodies and the air that cause extreme weather conditions. Among these include high precipitation, floods, drought.
Climate change causes a trickle-down effect. For instance, where high precipitation occurs, agriculture is affected in terms of losing crops. Additionally, some individuals are more vulnerable to the effects of climate change. They include people of color, senior individuals, women, and children. A study by the Pew Research Center found that about 80% of individuals from various religions favor stronger laws to protect the environment and about 15% do not (Funk & Alper, 2015). Besides, even though about 50% of the population had been spoken to about the environment by religious leaders, only a few asserted that religion influenced their thinking about climate. Religions have the power to influence society on contemporary issues. The following paper investigates Muslim and Jews views on climate change.
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Comparison of Judaism and Muslim Views and Response
Human Stewardship of the Environment
According to Jewish beliefs, God charged Adam and his descendants the task of looking after the garden of Eden in Genesis 2:15. Before, Jewish scholars debated the meaning of the scripture between man exerting his dominion on the earth’s resources or being a faithful steward. The latter perspective was popularized by Rabbi Abraham Joshua. Likewise, the Muslim faith teaches that Allah is the creator of the universe, and all individuals have a responsibility to take care of it. This is evident from the life of Prophet Muhammad, who lived his life in an eco-friendly manner, helping humanity, planting and preserving trees. It is cited in a hadith on the environment that states, “the earth is green and beautiful, and Allah has appointed you his stewards over it" (Al Hussein, 2015) It is, therefore, every Muslim individual’s concern to take action to protect the natural environment.
Poverty Eradication
Both Jewish and Muslim societies view climate change initiatives as a chance to eradicate poverty. A statement by the Islamic Relief foundation read that in their efforts to alleviate poverty, they have discovered that much of what they are working to eradicate is caused by climate change effects. Evidence is given of famine brought on by drought in East Africa and the sporadic occurrences of storms in South Asia, which causes soil erosion. Climate change has caused the onset of violent storms of rain that cause flooding, resulting in the loss of livestock, crops, and roads, eventually leaving the victims isolated.
The guiding principle in the Muslim faith is to anticipate charity by preventing poverty. One of the first initiatives was the Jewish Commitment to Africa program in 1999. Six years later, the Reform for Judaism organization adopted a global resolution to eradicate poverty. In a meeting with various clergy, Rabbi David Saperstein, the organization's director, asserted that “Severe droughts plague not only sub-Saharan Africa but America as well, with forest fires becoming more rampant on the West Coast and access to drinking water compromised in the Southeast. Farmers in too many regions are losing their crops because moisture is absorbed too quickly by warmer air, exacerbating world hunger and malnutrition” (Religious Action Center of Reform Judaism, 2008). The Jewish community reiterates that there exists a link between climate change and the occurrence of poverty.
The contrast between Judaism and Muslim Views and Response
The differences between Judaism and Muslim responses to climate change are on the application of the various ecological principles. The Jews follow ecological principles, including shmita, shabat, and Tikkun Olam. The shmita principle refers to the act of taking a sabbatical year for the land. The Jewish faithful let the land remain fallow after the 7 th season. During this time, the needy are allowed to partake of whatever grows in the land. The shabat principle on its parts speaks to the need for land to be left fallow to replenish after human beings have utilized them. Additionally, the Jewish have dietary prohibitions and Jewish burial traditions that conserve the environment. Traditionally, Jews bury their departed in simple wood caskets that are not shut using nails (Guttman, 2020). The basis of the tradition is the scripture in Genesis 3:9 that says that human beings came from dust and therefore to dust they shall return.
In contrast, Muslims believe in the concepts of tawhid, khalifa, and mizan. The tawhid principle describes the oneness of God and that of all his creation. Through this concept, Muslims believe that man, God, and nature are interconnected. The khalifa is the belief in man's stewardship of the environment. While the Green Muslim group believes it is an ethical notion, Muslim environmentalists take it upon as a ‘religious responsibility.’ The applications of the various concepts include the Shariah law that protects forests, prevents urbanization, and cruelty against animals. Moreover, Muslims make use of what nature provides, eliminates waste, encouraging recycling, and advising businesses on proper environmental protection efforts.
Student Perceptions
Throughout the process of conducting research for this paper, it emerged that concern for fellow human beings and the environment is a factor that cuts across all religions. Rather than undermine each other or compete, religions are a great reservoir to influence masses and impact change. In the cases highlighted in this paper, the various leaders, including the Rabbi and the Islamic Relief organization, spoke to pertinent leaders. Additionally, they created awareness and mobilized individual action beginning with leaders to the layman. As I see it, religious leaders can reconcile the gaps between the societal needs and political efforts because they keep the best interests of all society at heart. In addition to serving as change initiators, faith-based groups act as an instrument that keeps society and political leaders in check. A lot of individuals ascribe to different faith groups. Therefore, when strategically leveraged, plenty of individuals can be reached who already have faith in the various religious systems. Governments and other environmental organizations ought to actively seek out these opportunities and invest in them by conducting sensitized training whilst paying respect to their various cultures.
One perception that has been reaffirmed is the influence of human activities in causing climate change. More importantly, the need for active human action to eradicate the effects proves to be paramount. Calls to limit greenhouse emissions and other spills prove that there need to be affirmative actions from the national, state, and local governments. More environmental policies need to be passed into law, especially those governing business and protecting forests. Local initiatives must also be backed up by international ones. The drive towards managing climate change ought to be collective. After all, scientists reveal that climate change in one geographical area may extend its effects to several other areas. The increase in temperature warms the air. One effect of this in the forest could be the start of a wildfire, which then spreads across various miles, killing wildlife and evacuating people from their homes.
In the course of conducting research, it dawned that religions and society as a whole ought to explore other feasible measures to conserve the environment. Human actions can be either destructive or constructive. In particular, science is a useful pillar. For instance, the death of the American chestnut began after a blight was introduced in the country by ferried Chinese chestnuts. It soon became extinct, in that sprouts would form but would not survive enough to reproduce. Recently, scientists have successfully grown a genetically modified plant that is resistant to the blight. However, many faith-based groups are opposed to genetic engineering. The Jewish religious community is one of the exceptions, believing that the practice is acceptable as long as it is conducted on plants that the religion allows and that it benefits the community at large. These ideologies, while important to protect humans, must also be receptive to change if the potential of genetically modified plants is anything to go by. Scientists indicate that the American chestnut absorbs more carbon from the atmosphere compared to other plants. This would be a definite step in reducing the carbon footprint in the atmosphere and averting potential crises. Climate change is an issue that demands action now rather than later.
The role of the global citizen is all-inclusive. Firstly, while there might be a lot of talk on managing climate change, it is likely that people do not actually understand how it occurs and why it is important. Having created awareness, the citizen needs to take active measures to respond to climate change. This includes ways to reduce carbon footprint. Therefore, one checks their consumption of foods high in carbon, regulate their use of electricity- if possible, adopt renewable energy sources, check household water usage and use public transportation modes or use a bicycle or walk. Most of all, citizens should be advocates for climate change. This takes on various mechanisms like liaising with environmental groups and political leaders to propose helpful policies that help conserve the environment. Individuals need to investigate their biases and reconcile them to the greater good of the community.
Along with these initiatives, individuals need to investigate their core beliefs on what is causing climate change. There are some populations that discount that human activity has negatively contributed to climate change. The core of people's beliefs is a determining factor in how individuals respond and whether they take it upon themselves to institute change or shelf that responsibility. Ultimately, individuals rely on one another, and the commitment to foster good habits push everyone to live in a healthier environment, free from disease and preventable calamity. Where consensus is not immediate among groups, parties should remember that it is not a matter of being absolutely right or wrong. Undertaking this course has reinforced has highlighted a key point of involving everyone, as each individual who makes a contribution amplifies the greater agenda of attaining environmental sustainability.
Conclusion
Climate change is a huge issue in the 21 st century affecting humans, wildlife, and land alike. Various initiatives by individuals of Muslim and Jewish faith prove that religion is a valuable instrument for instituting change. Individuals should remember they have equal tasks to play in reducing the negative effects of climate change.
References
Al Hussein, N. (2015). How Islam can help combat climate change . https://www.weforum.org/agenda/2015/09/how-islam-can-help-combat-climate-change/.
Funk, C., & Alper, B. A. (2015). Religion and views on climate and energy issues. Pew Research Center , 22 .
Guttman, F. (2020). How Jewish Burials are Actually Green Burials, Too . https://reformjudaism.org/blog/how-jewish-burials-are-actually-green-burials-too.
Religious Action Center of Reform Judaism. (2008). Rabbi David Saperstein Addresses Poverty and Climate Change at Senate Event . https://rac.org/press-room/rabbi-david-saperstein-addresses-poverty-and-climate-change-senate-event.
