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K. McKenna and L. T. Yakam
Two of the 14 interviewees had never heard the term ‘climate change’ (Participants
1 & 6). One young woman, for example, explained that she does not have access to
the media as she lives in the bush (Participant 6). Others said that although they have
heard of the term, their knowledge about its meaning is limited:
…it feels like it is not a good thing. I don’t really understand what it is – I’m not informed
about it. (Participant 7)
…I only hear about it on the radio. But I don’t understand it. (Participant 14)
…I don’t know why the climate has changed. (Participant 9)
Most participants expressed a desire for more information about climate change
as existing knowledge is mostly “hearsay – conversations with other people” (Participant 10). One participant suggested this information be distributed via TV and radio
(Participant 3). Yet another participant expressed doubts about the value of increasing
awareness because of his doomsday beliefs. He stated:
…media people talk about it. I don’t think anyone on earth can change this. We try to create
awareness, but the decision has been made. We can talk about it, but we are getting to the
end of the world. (Participant 4)
Discussion
The findings of this study support arguments that holistic worldviews require holistic
approaches to sustainability (Moyer et al. 2012; Havea et al. 2017). This is particularly
relevant for Melanesian societies such as PNG where conceptions of the environment
fuse “the social, cultural, political, economic, and environmental landscapes” (Banks
2002, p. 41).
This chapter has highlighted the influence of spirituality, specifically Christianity,
on interpretations of the causes of observed environmental change. Changes in
the environment such as rising temperatures and changes in rainfall patterns were
believed by most participants to be affecting the quality of their produce. This was
primarily interpreted with reference to the “Last Days”, “the End Times”, and the
second coming of Christ. These beliefs (albeit, from a very small sample size) mirror
research on the spirituality-climate change nexus conducted in other Pacific Island
Countries such as Tonga, where it is said that “because God made this universe, He
is the only one who can reverse these impacts of climate change and natural hazards
from these coastal areas and communities” (Havea et al. 2017, p. 10). Similar beliefs
have been encountered in Tuvalu and Fiji and in the Pacific Islands region more
generally (Mortreux and Barnett 2009; Janif et al. 2016; Nunn et al. 2016). These
beliefs are shared by a proportion of the market sellers interviewed for this study,
whose primary response to changes observed in the environment is to attend church
and reflect upon their personal relationship with God. If they have a good relationship
with God, it is thought that their garden will be blessed and result in a good healthy
harvest. Yet in apparent contradiction to this, most participants expressed interest in
K. McKenna and L. T. Yakam
Two of the 14 interviewees had never heard the term ‘climate change’ (Participants
1 & 6). One young woman, for example, explained that she does not have access to
the media as she lives in the bush (Participant 6). Others said that although they have
heard of the term, their knowledge about its meaning is limited:
…it feels like it is not a good thing. I don’t really understand what it is – I’m not informed
about it. (Participant 7)
…I only hear about it on the radio. But I don’t understand it. (Participant 14)
…I don’t know why the climate has changed. (Participant 9)
Most participants expressed a desire for more information about climate change
as existing knowledge is mostly “hearsay – conversations with other people” (Participant 10). One participant suggested this information be distributed via TV and radio
(Participant 3). Yet another participant expressed doubts about the value of increasing
awareness because of his doomsday beliefs. He stated:
…media people talk about it. I don’t think anyone on earth can change this. We try to create
awareness, but the decision has been made. We can talk about it, but we are getting to the
end of the world. (Participant 4)
Discussion
The findings of this study support arguments that holistic worldviews require holistic
approaches to sustainability (Moyer et al. 2012; Havea et al. 2017). This is particularly
relevant for Melanesian societies such as PNG where conceptions of the environment
fuse “the social, cultural, political, economic, and environmental landscapes” (Banks
2002, p. 41).
This chapter has highlighted the influence of spirituality, specifically Christianity,
on interpretations of the causes of observed environmental change. Changes in
the environment such as rising temperatures and changes in rainfall patterns were
believed by most participants to be affecting the quality of their produce. This was
primarily interpreted with reference to the “Last Days”, “the End Times”, and the
second coming of Christ. These beliefs (albeit, from a very small sample size) mirror
research on the spirituality-climate change nexus conducted in other Pacific Island
Countries such as Tonga, where it is said that “because God made this universe, He
is the only one who can reverse these impacts of climate change and natural hazards
from these coastal areas and communities” (Havea et al. 2017, p. 10). Similar beliefs
have been encountered in Tuvalu and Fiji and in the Pacific Islands region more
generally (Mortreux and Barnett 2009; Janif et al. 2016; Nunn et al. 2016). These
beliefs are shared by a proportion of the market sellers interviewed for this study,
whose primary response to changes observed in the environment is to attend church
and reflect upon their personal relationship with God. If they have a good relationship
with God, it is thought that their garden will be blessed and result in a good healthy
harvest. Yet in apparent contradiction to this, most participants expressed interest in