Praying for Courage: African Religious Leaders and Climate Change.

Chitando, Ezra

Abstract

Climate change has emerged as one of the major challenges facing Africa. This article argues that religious leaders in Africa must mobilize their communities to provide effective responses to climate change. Although prayer occupies a central place in the major religions found in Africa, this article maintains that religious leaders must invest in innovative strategies to address climate change. They must avoid escapist prayers. The article analyzes the strengths of religious leaders in Africa and identifies some of the areas where they can play an effective role. It calls upon African religious leaders to challenge triumphalist theologies, mobilize for local action, and convene multi-religious meetings on climate change.

Global debates on climate change often understate the role of religion in climate mitigation and adaptation. This is largely a result of the tendency to adopt technical terms that alienate non-experts. Alternatively, when there is a focus on religion and climate change, the role of African religious leaders tends to be overlooked. As is almost always the case, Africa is treated as an afterthought. Africa is often projected as a footnote in discussing human history, issues, and concerns. Yet, the response to Africa's marginalization runs the risk of engendering a victim mentality--a mind set that some of Africa's political leaders have become adept at both entrenching and sustaining. Such leaders have deployed compelling rhetoric in which Africa is projected as being at the receiving end of unfair processes. It is true that Africa has suffered most from the negative effects of climate change, colonialism, the slave trade, and globalization, among other factors, making suffering and dependency on external forces (including spiritual beings) the defining feature of African identity. However, this risks falling into a dangerous and debilitating trap, depriving Africa of its responsibility and capacity to act in ways that liberate the continent. For example, the Draft African Union Climate Change Strategy evokes the sense of historical injustice with the following words: Africa has found itself in the middle of this fateful predicament mainly due to the climate excesses of the historical emitters. Given the destructive vagaries wrought by the horrendous evils of the slave trade, imperialism, colonialism, the cold war, and neocolonial vicissitudes, no moment is more compelling and exigent to Africa than the one afforded by the present historic juncture where her unity of purpose and regional significance are being felt at the global level. (1)

From the citation above, it is evident that Africa is generally in a defensive mode. It is true that the current global system disadvantages Africa. It is also correct to observe that the global North is largely responsible for climate change. However, I argue here that African religious leaders (Christian, Muslim, traditional, and others) must mobilize Africa to respond to climate change from a more positive stance. Effective leadership is not reactionary. Continuing to stress Africa's victimhood in global discourses prevents Africa from developing more effective and sustainable strategies of addressing the continent's multiple challenges. As African religious leaders have demonstrated in their engagement with HIV and AIDS, addressing a challenge with realism and creativity motivates others. (2) Africa is not able to subcontract its response to climate change. Religious leaders must play a prominent role in addressing the challenges of climate change. Prayer, though very important and integral to communities of faith, must not be an excuse for not doing what God requires African religious leaders to do. In the face of climate change, being consumed by prayer is very tempting.

Yet, in this contribution, I do call for prayer: the prayer for prophetic courage to provide effective leadership. This is because climate change is caused by human action. In this article, climate change is understood as change of climate which is attributed directly or indirectly to human activity that alters the composition of the global atmosphere and which occurs in addition to climate variability observed over comparable time periods. Climate change is affecting natural, social and economic systems. It decreases the availability of nutritious food and clean water, and destroys ecosystems and safe living environments. This leads to malnutrition, ill health and migration, rendering youth particularly vulnerable. The impacts of climate change include, inter alia, melting glaciers, sea level rise and an increase in the frequency of extreme weather events such as droughts, cyclones or heavy rainfalls. (3)

As the citation above makes clear, we--human beings of flesh and blood--are largely responsible for climate change. Although we can undertake a mathematical approach and work out percentages of blameworthiness in terms of causing climate change (we know the global North is largely culpable), it remains true that "our ways and our doings" (Jer. 4:18, RSV) are responsible for the situation that we find ourselves in. To then turn around and blame God, or to utilize prayer to ask God to intervene, is not fair. Human beings have been given enough capacity to address the challenges brought about by climate change. Reflecting on the related issue of praying to address corruption, Obaji Akbiji and Ignatius Swart write, [R]eligious practitioners have often encouraged "God-talk" that weakens the resolve of the masses to rise up against unjust political and economic systems in Africa. Much of this nonchalance with regard to public issues is initiated by the political elite and given impetus by religious leaders and the faithful. In the face of socio-political and economic challenges on the continent, instead of Africans rising to the challenge, they resort to prayer. Whilst praying over issues of socio-political and economic importance is necessary, prayer should not replace responsible actions that are geared towards fighting unjust systems. (4)

African Religious Leaders and Theologians on Climate Change

In making the call for prophetic courage among African religious leaders in responding to climate change, this article acknowledges the activism and reflection that has been witnessed in the region. There are currently only very few reflections on religion and climate change in Africa, something that would merit a study in its own right. For the purposes of this article, I will summarize some strategic examples. On 7-8 June 2011, African faith leaders met in Nairobi, Kenya, to discuss climate change and how it needed to be approached during the United Nations climate change conference (COP 17) in South Africa. They challenged exploitative interpretations of development; undertook to lead by example, to publicize the threat of climate change, and to draw on their spiritual resources to foster positive ecological values; and acknowledged the negative impact of climate change on already existing vulnerable groups. Further, they undertook to plant indigenous trees and promote ecological restoration. (5) They also addressed world leaders and African political leaders. For their part, South African church leaders acknowledged the challenges posed by climate change. (6)

The emerging attention being given to climate change by African religious leaders has been accompanied by reflections by (so far only a few) Euro-African and African theologians and scholars of religion. Ernst Conradie, in particular, has been prolific in examining the role of Christian theology in addressing climate change globally and in Africa. He has consistently challenged theologians to take the challenge of climate change seriously, calling for an ecumenical and creative approach to ecology. (7) Conradie has been insistent that because climate change is a result of human activity, there is need for confession and reconciliation. (8) In his An Ecological Christian Anthropology: At Home on Earth, (9) Conradie contends that the new wave of eco-theology would be the next contextual theology, similar to black liberation theology, feminist theology, and others.

Kapya J. Kaoma, an African theologian with a keen interest in the themes of human sexuality and climate change, has called upon religious leaders in Africa to address climate change in a more engaged and effective way. In The Creator's Symphony, he explores how traditional religion can illuminate the churches' approach to creation. Kaoma also makes some practical suggestions that could be implemented in order to address climate change. These include instilling environmental consciousness in children, becoming the voice of the voiceless creatures and the earth, addressing population growth, and promoting earth-healing initiatives. (10) He has also appropriated the concept of Ubuntu to formulate Christian ecological ethics. (11) For Kaoma, climate change can be countered by encouraging the global North to be humble and to embrace ecological consciousness and sustainable lifestyles from the global South. (12)

Reflections by, among others, Marthinus Daneel (13) and Nisbert Taringa (14) have added to the debate, although these focus more on the environment in general. By extension, however, all these scholars raise the key issue that religion is well placed to contribute effectively to addressing climate change. In practice, however, the role of religious leaders in galvanizing individuals and communities has not received adequate attention, nor has it been addressed in a direct way. Further, the general absence of African women theologians in these discussions is surprising, given the extent to which climate change has affected African women. Writing on climate change in the global context, Linda Woodhead and Antje Jackelen argue that climate change cannot be solved without religion/religious leaders. (15)

African Leaders and the Challenge of Climate Change: Identifying the Potential

There is growing recognition that religious leaders in Africa are strategically placed to address contemporary issues. They have already demonstrated their effectiveness in the response to HIV and have shown a great deal of creativity in championing development in their communities. One of the most effective strategies is for religious leaders to lead by example. Like Kaoma above, Nche George Christian has outlined some practical steps (Christian) leaders might take to address climate change. Borrowing from nature conservancy, he outlines activities that include walking or using bicycles, minimizing air travel, recycling, planting indigenous trees, and buying renewable energy sources. (16) When religious leaders can demonstrate their commitment to the response to climate change, their declarations will carry weight. This is because "[r]eligious leaders have a key role to play, probably more than any other section of society. This is because they have the backing of their followers... They can use the same approach to impart knowledge of mitigating climate change and rescue [the continent] from occurring disasters such as floods and droughts. Religious leaders can educate people on proper environment management such as planting trees." (17) When well equipped, religious leaders can serve as a spark plug to initiate profound change in how individuals and communities approach climate change in Africa. Instead of relying exclusively on prayer (although prayer has its place in religion), religious leaders can become agents of social transformation by marshalling their communities' resources to respond to climate change. As witnessed in the response to HIV and AIDS in Africa, religious leaders can move from disinterested onlookers to vibrant activists in a very short space of time. What is required is systematic awareness raising and information sharing relating to religion and climate change.

The potential of African religious leaders to motivate their followers to become change agents in the face of climate change is significant. Religious leaders have the capacity to influence their followers in a positive way. When they possess the right knowledge and information, they are more effective than fly-by-night politicians. There must be more dialogue and interaction between African religious leaders and African theologians and scholars writing on religion and climate change. This can result in the emergence of more religious leaders who are well grounded in eco-theology and sensitive to climate change. In turn, such leaders will articulate issues relating to climate change with greater clarity and conviction.

Although this article leans more toward church leaders, it is vital to acknowledge that religious leaders from diverse communities of faith can make effective contributions to the response to climate change. In particular, leaders from African Traditional Religions and Islam continue to play a strategic role in their communities. They provide a guide to belief and action, and their proclamations are taken seriously by their followers. Although some religious leaders have abused the trust, they are often regarded as people of integrity who are dedicated to the improvement of their communities.

Questioning Triumphalist Theologies in Africa

Africa is experiencing a wave of triumphalist theologies. These theologies baptize greed and rapaciousness. African religious leaders must pray for the courage to question these theologies, as they threaten the poorest of the poor. While these theologies are helpful to the extent that they undermine "pie-in-the-sky-in-the-sweet-by-and-by" theologies that seek to placate restless Africans, they are cruel and dangerous in that the blessings they proclaim will not be achieved without concrete actions to bring about another world that replaces the capitalist and exploitative contemporary world. No matter how enthusiastically adults "tug blessings from heaven" and "receive!" there shall be no economic miracles if the current world order subsists. I am convinced that African religious leaders need to pray fervently for the courage to challenge triumphalist theologies that are gaining momentum on the continent.

Triumphalist theologies in Africa are unable to respond effectively to climate change because they are premised on an exploitative approach to creation. They are built on the assumption that human beings have been licensed to conquer the earth and to derive maximum benefits from it. Concerns such as climate change are too far removed from their agenda. They are busy encouraging unsustainable patterns of consumption. These theologies motivate their followers in the global South to strive to catch up with those in the global North in terms of consumption. African religious leaders need to adopt a prophetic stance and challenge these theologies if they are to address climate change in Africa. There is a real temptation for them to embrace the triumphalist ideologies, as these are attracting many desperate people.

Whereas prophets in triumphalist theologies are associated with the promise of wealth, conspicuous consumption, and the quest to be integrated into the wasteful global economy, African religious leaders need to model a different type of prophet. They must embody the spirit of the Israelite prophets who questioned a mistaken emphasis on prosperity and consumption. For his part, Jesus strenuously challenged the purveyors of the message of consumption and called for temperance. African religious leaders need to speak out against theologies that uncritically endorse the exploitation of the poor and the environment. Thus: According to the Prophet Ezekiel (Ezek 26-28), in around 500 BC, the ancient global trading system and immense wealth of the trade town of Tyre collapsed because the king of Tyre had exploited and exported the population of whole villages as slaves, and put himself in God's place (Ezek 28: 1). The prophet interpreted the collapse as a result of human arrogance and superciliousness. He called for metanoia, a fundamental change in orientation and lifestyle, in order to overcome this catastrophe. The prophet of doom becomes a prophet of hope because he analyses the reasons for the disaster and shows a way out. The crisis was a threat which turned into an opportunity for reorientation and more humane behavior. Encouraging people to undertake this reorientation is the prophetic role of the churches and other religions. (18)

Taking prophetic action in the face of climate change requires that African religious leaders interact more meaningfully with the proponents of triumphalist theologies. They must use theological education to highlight the negative impact of such theologies and to promote sustainable development. Such theological education must not be elitist, but must reach the whole people of God. One strategic resource would be Theological Education by Extension. This model of theological education has the capacity to reach many more students than conventional theological education. Utilizing this approach, African religious leaders can prioritize climate change and mobilize African communities to provide effective responses.

Mobilizing for Local Action

African religious leaders are well placed to mobilize their communities to engage in local action to mitigate the effects of climate change. Sometimes, a fatalistic strain characterizes the discourse on Africa and climate change: it often creates the impression that very little can be done to respond to climate change, generating apathy. Yet, Africans have survived multiple tragedies. What is required is greater climate change literacy on the part of religious leaders, as well as a broadening of the areas of influence of the same religious leaders. For example, the rapid urbanization of the continent has not been met with the effective urban planning that is needed. Too often, religious leaders do not regard the area of urban planning as falling within their sphere of influence. Yet, African religious leaders could be critical advocates in this regard. They could contribute to addressing fast-growing transport emissions: In 2010, more than half of all transport emissions occurred in the urban areas. The challenge is especially significant in rapidly urbanising countries, where auto-based urban sprawl has in many cases given rise to significant environmental challenges. Developing sustainable urban transport can be promoted through better co-ordination of urban transport investment across levels of government and with the private sector, more integrated transport and land-use planning, efforts to bring about changes in transport modal share (e.g. more trips via public transport, walking and cycling; fewer trips via personal vehicles) and improvements in energy intensity and fuel type. (19)

Religious leaders in Africa need to pray for the courage to proclaim a message that challenges the dominant urban culture in the contemporary period. The current African middle and lower middle class is characterized by individuals who "graduated" from using "footron" and now desire the Citroen. Using a personal vehicle is regarded as an inalienable right, while using public transport is deemed a mark of having fallen from grace. To be fair, the public transport system is often unreliable. Prophetic action is required to ensure that governments and city councils invest in efficient public transport systems.

Alongside investing in addressing transport emissions, African religious leaders can work with two very effective sectors, namely, youth and women, to respond to climate change. Africa is the world's youngest continent. The effects of climate change have a direct bearing on the well being of young people on the continent. Young people have shown a lot of creativity and zeal in responding to the effects of climate change. Religious leaders need to build on their enthusiasm and energy and allow them space for self-expression. In particular, young people need to have access to knowledge and information about climate change in order for them to make strategic decisions. However, religious leaders in Africa need to pray for the courage to take young people seriously. Often, they marginalize young people in programmes for social transformation. In the case of climate change in Africa, religious leaders need to accept that children are "effective communicators of risk and drivers of change in their communities." (20)

In the specific case of church leaders in Africa, there is much scope for them to promote climate change education (CCE) in their schools. Working in collaboration with governmental ministries of education and other relevant ministries, religious leaders can play a leading role in promoting such education about climate change. The transformation of school curricula to respond to the reality and impact of climate change in Africa is an urgent undertaking. Both in school and out of school, youth must be empowered with life-saving knowledge relating to climate change. Such knowledge would also enable them to challenge the triumphalist theologies discussed above. Religious leaders need to appreciate the critical role of education: CCE promotes learning about the causes and effects of climate change as well as possible responses, providing a cross-curricular and multidisciplinary perspective. It develops competencies in the field of climate change mitigation and adaptation, with the aim to promote climate-resilient development and reduce vulnerability of communities in the face of an uncertain future. Crucially, CCE helps individuals to make informed decisions. Additionally, by preparing learners, communities and education systems to face natural hazards, CCE contributes to disaster risk reduction (DRR) efforts. Finally, CCE highlights the links between consumption patterns and climate change in order to mobilise responsible actions contributing to reduced greenhouse gas emissions through more sustainable lifestyles. (21)

Another narrative is required to try to map out how African religious leaders can work with women to address climate change. While women constitute the majority of adherents of religion in Africa, most leadership positions are occupied by men. There is growing pressure for women to access top leadership positions, although patriarchy continues to resist that. However, women in faith communities in Africa must play a leading role in the response to climate change. The discourse must shift from a focus on the vulnerability of African women facing climate change to a focus that appreciates their capabilities.

Convening Multi-religious Meetings on Climate Change

Alongside engaging their particular communities of faith on climate change, religious leaders in Africa must invest in holding joint activities to address this challenge. In this regard, African religious leaders must pray for the courage to resist being conscripted into "religious armies" whose battles do not originate in Africa. Often, denominational rivalries and religious differences have prevented joint action to address existential challenges in Africa. However, in the specific case of mobilizing a religious response to climate change, religious leaders in Africa need to adopt a more inclusive approach. In the same way that they quickly became aware of the "inclusive" nature of the devastation wrought by HIV and AIDS, so they must acknowledge that climate change affects the followers of different religions. Many African proverbs promote the value of collaboration and working in community. Consequently, African religious leaders need to embrace a multi-religious approach when responding to climate change.

Multi-religious meetings on climate change in particular African contexts can address different themes. Depending on the different contexts, religious leaders can address such themes as forests, clean water, food, and agriculture. (22) By reflecting on these themes and identifying action points for religious people, religious leaders can make effective contributions to the response to climate change. For example, the theme of food is quite urgent. It is scandalous that Africa, with such massive tracts of land available for agriculture, continues to suffer from food shortages. It is feared that climate change will affect food availability, food accessibility, and food utilization. (23)

Religious leaders from African Traditional Religion, Christianity, Islam, and other religions can demonstrate the practical significance of their beliefs by engaging in joint action to address climate change. This would shift attention away from divisive theologies and dogmas and unite the people of God in undertaking collective action. Despite some differences regarding the meaning of creation among religions, there is consensus that this Earth is the only home we all have. Therefore, it is essential that all the followers of different religious traditions join hands in caring for this one shared home.

Religious leaders in Africa will galvanize community action to bring about positive social change if they pray for courage to act differently. My underlying conviction is that climate change should not instigate panic or fatalism in Africa. Religious leaders can bring about realistic hope by working together to address this challenge. Unlike the response to HIV and AIDS, where African religious leaders demonstrated a great deal of creativity and ownership, in the discourse on climate change African religious leaders have tended to take a backseat. There is need to ensure that new knowledge and information relating to climate change circulates more easily among African religious leaders.

Conclusion

Faced with the threat of climate change, African religious leaders must be strategic and contribute to providing effective responses. In this article, I have argued that they are well placed to address climate change. Operating in an environment in which prayer tends to be the default option for many people, religious leaders need to resist this temptation. Instead, they must pray for courage to face climate change with realism and conviction. Since human actions have precipitated climate change, religious leaders must not retreat into escapist prayer, but must come up with innovative strategies to address climate change. In this article I have argued that African religious leaders must challenge triumphalist theologies, mobilize for local action, and promote joint action across the diverse communities of faith in order to respond to climate change.

(1) Draft African Union Strategy on Climate Change, AMCEN-15-RKF-11 (African Union, 2014), 5, http://www.un.org/en/africa/osaa/pdf/au/cap_draft_auclimatestrategy_2015.pdf.

(2) Manoj Kurian, Passion and Compassion: The Ecumenical Journey with HIV (Geneva: WCC Publications, 2016).

(3) United Nations Joint Framework Initiative on Children, Youth and Climate Change, Youth in Action on Climate Change: Inspirations from around the World (Bonn: UNFCCC, 2013), 12, https://unfccc.int/cc_inet/files/cc_inet/information_pool/application/pdf/youth_in_action_on_climate_change_en.pdf.

(4) Obaji M. Akbiji and Ignatius Swart, "Religion and Social Transformation in Africa: A Critical and Appreciative Perspective," Sciptura 114:1 (2015), 8.

(5) "Climate Justice for Sustainable Peace in Africa," in Religions for Climate Change in Africa: International Interfaith Statements 2008-2014, ed. Ignatius Rautenbach, Guillermo Kerber and Christoph Stuckleberger (Geneva: Globethics.net, 2014), 27-31.

(6) South African Council of Churches, Climate Change--A Challenge to the Churches (Marshalltown: South African Council of Churches, 2009).

(7) See, for example, Ernst M. Conradie, "Climate Justice, Food Security... and God: Some Reflections on the Perspective from Eco-Theology," in Eco-Theology, Climate Justice and Food Security, ed. Dietrich Werner and Elisabeth Jeglizka (Geneva: Globethics.net, 2015).

(8) Ernst M. Conradie, "Confessing Guilt in the Context of Climate Change: Some South African Perspectives," Scriptura 103 (2010), 134-52.

(9) Ernst M. Conradie, An Ecological Christian Anthropology: At Home on Earth? (Burlington, Vt.: Ashgate, 2005), 3-4.

(10) Kapya J. Kaoma, The Creator's Symphony: African Christianity, the Plight of Earth and the Poor (Pietermaritzburg: Cluster, 2015), 140-44.

(11) Kapya J. Kaoma, God's Family, God's Earth: Christian Ecological Ethics of Ubuntu (Zomba: Kachere, 2013).

(12) Kapya J. Kaoma, "The Earth in the Mission of the Incarnate God," in Creation Care in Christian Mission, ed. Kapya J. Kaoma (Eugene, Ore.: Wipf & Stock, 2016), 294.

(13) Sec, for example, Marthinus L. Daneel, African Earthkeepers: Wholistic Interfaith Mission (Man-knoll, N.Y.: Orbis, 2001).

(14) See for example, Nisbert T. Taringa, Towards an African-Christian Environmental Ethic (Bamberg: University of Bamberg Press), 2014.

(15) Linda Woodhead and Antje Jackelen, "Four reasons why climate change can't be solved without religion," in The Role of Faith in Systematic Global Challenges (Geneva: World Economic Forum, 2016), 13.

(16) Nche George Christian, "Challenges of Climate Change: The Role of Christian Religious Leaders," Journal of Educational and Social Research 2:10 (2012), 78.

(17) Inter-Religious Council for Peace Tanzania, Integrity of Creation and Challenges of Climate Change--Mission and Responsibilities of Religious Communities (Dar es Salaam: IRCPT/KAF, 2012), 1.

(18) Christoph Stueckelberger, "Who Dies First? Who Is Sacrificed First? Ethical Aspects of Climate Justice," in Cod, Creation and Climate Change: Spiritual and Ethical Perspectives, ed. Karen L. Bloomquist (Geneva: The Lutheran World Federation, 2009), 62.

(19) OECD, Cities and Climate Change: National Governments Enabling Local Action (Paris: OECD Publishing, 2014), 21, http://www.oecd.org/env/cc/Cities-and-climate-change-2014-Policy-Perspectives-Final-web.pdf.

(20) Mounkaila Goumandakoye and Richard Munang, "Engaging Children in the African Climate Change Discourse," in The Challenges of Climate Change: Children on the Frontline (Florence: UNICEF/Innocenti Insight, 2014), 73.

(21) UN Climate Change Learning Partnership, Resource Guide for Advanced Learning on Integrating Climate Change in Education at Primary and Secondary Level (Geneva: United Nations Institute for Training and Research, 2013), 4.

(22) See, for example, Religions for Peace, Action and Advocacy for Climate Change: A Resource Guide for Religious Communities (New York: Religions for Peace, 2011).

(23) A. Zewdie, "Impacts of Climate Change on Food Security: A Literature Review in Sub Saharan Africa," journal of Earth Science and Climatic Change 5:8 (2014).

Ezra Chitando serves as the World Council of Churches' theology consultant on HIV and AIDS for the Ecumenical HIV and AIDS Initiatives and Advocacy.

DOI: 10.1111/erev.12304