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J. M. Luetz and R. G. Leo
climate change in three separate island communities. She says tapping into so-called
“‘thick’ moral accounts rather than thin evocations of global values seems particularly
pressing in the Pacific” (Fair 2018, p. 4). Importantly, she explains how spirituallyshaped local worldviews may be engaged as “a motivational force not mirrored by
economics or science” (p. 4). There is therefore an argument that, rather than constituting a barrier, religion might be leveraged as a “cultural resource” (Hulme 2017,
p. 15) because “the most influential messages are those that engage with people’s
spiritual beliefs” (Nunn 2017, para 14; cf. Nunn et al. 2016). This observation agrees
with Knight (2006) who posits that “[m]en and women at their deepest level are motivated by metaphysical beliefs” (p. 19). This has particular relevance and application
in the Pacific region (Rubow and Bird 2016; Havea et al. 2018).
Amitav Ghosh (2016) likewise recognises the power of storytelling, arguing that
eschewing religious responses to the challenges of climate change will inevitably
prove ineffectual. These examples highlight for us that there are religious cultural
resources that can be brought to bear in motivating individuals and communities
towards taking appropriate adaptive action on climate change in ways that science
alone is unable to achieve. Hence, in line with Hulme (2017), we argue that religious
perspectives have a crucial role to play in sociocultural constructs that are shaped
and informed by the physical realities of climate change.
Building on the work of Horrell (2010), we advocate for a tripartite model (see
Fig. 18.1) that integrates perspectives from the natural or Earth sciences, social
sciences and theological traditions. We argue that each of these three realms has
a vital contribution to make to effective and sustainable climate change adaptation
in the Pacific Island region and beyond. Expressed simply, the tripod of adaptation
responses in the Pacific needs three firm legs to stand solidly. First, the natural
sciences are indispensable for generating projections for likely or possible future
change scenarios; second, the social sciences are needed to inform sustainable human
behaviour (and behaviour change) in areas of contemporary ecological issues; third,
theological traditions, exegesis and hermeneutics can inspire human motivation for
action. The key is that all three dimensions are conjointly engaged (Horrell 2010,
pp. 124–127; Luetz et al. 2020).
In summary, in view of the many pressing problems facing Pacific Island countries
and communities, there is a case that climate change adaptation and mitigation will
stand a better chance of being effective and sustainable if the science-informed rationale for action may additionally leverage faith-informed motivations (Nunn et al.
2016; Luetz and Nunn 2020).
Nature, Creation, Knowledge and Truth-Seeking:
Leveraging Epistemologies
This section will intentionally accommodate, quote and interpret the biblical scriptures. In doing so, the discourse will aim to comprehend how ‘reality’ is constituted
J. M. Luetz and R. G. Leo
climate change in three separate island communities. She says tapping into so-called
“‘thick’ moral accounts rather than thin evocations of global values seems particularly
pressing in the Pacific” (Fair 2018, p. 4). Importantly, she explains how spirituallyshaped local worldviews may be engaged as “a motivational force not mirrored by
economics or science” (p. 4). There is therefore an argument that, rather than constituting a barrier, religion might be leveraged as a “cultural resource” (Hulme 2017,
p. 15) because “the most influential messages are those that engage with people’s
spiritual beliefs” (Nunn 2017, para 14; cf. Nunn et al. 2016). This observation agrees
with Knight (2006) who posits that “[m]en and women at their deepest level are motivated by metaphysical beliefs” (p. 19). This has particular relevance and application
in the Pacific region (Rubow and Bird 2016; Havea et al. 2018).
Amitav Ghosh (2016) likewise recognises the power of storytelling, arguing that
eschewing religious responses to the challenges of climate change will inevitably
prove ineffectual. These examples highlight for us that there are religious cultural
resources that can be brought to bear in motivating individuals and communities
towards taking appropriate adaptive action on climate change in ways that science
alone is unable to achieve. Hence, in line with Hulme (2017), we argue that religious
perspectives have a crucial role to play in sociocultural constructs that are shaped
and informed by the physical realities of climate change.
Building on the work of Horrell (2010), we advocate for a tripartite model (see
Fig. 18.1) that integrates perspectives from the natural or Earth sciences, social
sciences and theological traditions. We argue that each of these three realms has
a vital contribution to make to effective and sustainable climate change adaptation
in the Pacific Island region and beyond. Expressed simply, the tripod of adaptation
responses in the Pacific needs three firm legs to stand solidly. First, the natural
sciences are indispensable for generating projections for likely or possible future
change scenarios; second, the social sciences are needed to inform sustainable human
behaviour (and behaviour change) in areas of contemporary ecological issues; third,
theological traditions, exegesis and hermeneutics can inspire human motivation for
action. The key is that all three dimensions are conjointly engaged (Horrell 2010,
pp. 124–127; Luetz et al. 2020).
In summary, in view of the many pressing problems facing Pacific Island countries
and communities, there is a case that climate change adaptation and mitigation will
stand a better chance of being effective and sustainable if the science-informed rationale for action may additionally leverage faith-informed motivations (Nunn et al.
2016; Luetz and Nunn 2020).
Nature, Creation, Knowledge and Truth-Seeking:
Leveraging Epistemologies
This section will intentionally accommodate, quote and interpret the biblical scriptures. In doing so, the discourse will aim to comprehend how ‘reality’ is constituted