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P. H. Havea and A. De Ramon N’Yeurt
one is associating environmental impact and environmental sustainability. Fourth, is
joining livelihood impact and sustainable livelihood. The fifth is correlating health
impact and sustainability in health. Six is using the principle of resilience (CCA &
DRR) to foster a more sustainable society. Lastly is combining well-being impact and
sustainability well-being. This chapter argues that only by allowing the State, Church
and affected communities to address these principles wholistically can communities
expect to achieve resilience and sustainability.
In the cord of three strands approach, these concepts of sustainability are critical
because by using them as a guide to implementing sustainability in communities, it
strengthens the relationship between climate change, people, society, religion and
their lands, which is the hallmark of doing climate adaptation.
Climate Change and People Linkages
The second cord represents climate change and people. The reason people should
help the State is because according to the cord of three strands principle, two workers
are better than one as they will produce more effectively and efficiently when they
work together collaboratively and cooperatively. There are three reasons the literature
discusses the importance of using people, community or their land as part of the
solutions for this problem.
First, it is because people’s perception of climate change and adaptation strategies
of the affected communities is vital. This understanding is essential in the sense that
it is pertinent in complementing science via perceived impacts of climate change
on livelihood, health, well-being and sustainability (Wasswa 2010; Nunn 2013;
Nhemachena et al. 2014; Connell 2016; Havea et al. 2017).
Second, people have a spiritual and environmental connection to their land. Understanding these perceptions better may help people to deal more effectively with
relevant issues (Havea et al. 2018b; Luetz and Havea 2018; Luetz et al. 2018).
Third, indigenous people have collective traditional and local knowledge of the
land, sky, sea, climate or weather, the surrounding environment and climate change,
which offers valuable insights in complementing the scientific data and in verifying
critical climate models for community-based adaptation and mitigation actions that
foster a sustainable and climate-resilient community by 2030 and beyond (Nyong
et al. 2007; Nawrotzki and Kadatska 2010; Callison 2017; David-Chavez and Gavin
2018; Mugambiwa 2018; Kupika et al. 2019). As a result, identification of the links
between climate change and people is crucial because it holds the key to bridge the
gaps between traditional knowledge and climate science, thus allowing the State
and the affected communities to tackle climate change in the form of people-led
adaptation approaches. Having a complete understanding of the second strand is
also a pathway to inform how cord number three of the strands would anticipate
building a world that is more resilient to climate change, now and in the future.
P. H. Havea and A. De Ramon N’Yeurt
one is associating environmental impact and environmental sustainability. Fourth, is
joining livelihood impact and sustainable livelihood. The fifth is correlating health
impact and sustainability in health. Six is using the principle of resilience (CCA &
DRR) to foster a more sustainable society. Lastly is combining well-being impact and
sustainability well-being. This chapter argues that only by allowing the State, Church
and affected communities to address these principles wholistically can communities
expect to achieve resilience and sustainability.
In the cord of three strands approach, these concepts of sustainability are critical
because by using them as a guide to implementing sustainability in communities, it
strengthens the relationship between climate change, people, society, religion and
their lands, which is the hallmark of doing climate adaptation.
Climate Change and People Linkages
The second cord represents climate change and people. The reason people should
help the State is because according to the cord of three strands principle, two workers
are better than one as they will produce more effectively and efficiently when they
work together collaboratively and cooperatively. There are three reasons the literature
discusses the importance of using people, community or their land as part of the
solutions for this problem.
First, it is because people’s perception of climate change and adaptation strategies
of the affected communities is vital. This understanding is essential in the sense that
it is pertinent in complementing science via perceived impacts of climate change
on livelihood, health, well-being and sustainability (Wasswa 2010; Nunn 2013;
Nhemachena et al. 2014; Connell 2016; Havea et al. 2017).
Second, people have a spiritual and environmental connection to their land. Understanding these perceptions better may help people to deal more effectively with
relevant issues (Havea et al. 2018b; Luetz and Havea 2018; Luetz et al. 2018).
Third, indigenous people have collective traditional and local knowledge of the
land, sky, sea, climate or weather, the surrounding environment and climate change,
which offers valuable insights in complementing the scientific data and in verifying
critical climate models for community-based adaptation and mitigation actions that
foster a sustainable and climate-resilient community by 2030 and beyond (Nyong
et al. 2007; Nawrotzki and Kadatska 2010; Callison 2017; David-Chavez and Gavin
2018; Mugambiwa 2018; Kupika et al. 2019). As a result, identification of the links
between climate change and people is crucial because it holds the key to bridge the
gaps between traditional knowledge and climate science, thus allowing the State
and the affected communities to tackle climate change in the form of people-led
adaptation approaches. Having a complete understanding of the second strand is
also a pathway to inform how cord number three of the strands would anticipate
building a world that is more resilient to climate change, now and in the future.