Ecological Justice - Day 2
Editor's Note: The following article is a reproduction of one of the keynote speeches delivered during the Summer Conference in San Juan, Puerto Rico. It has been lightly edited for ease of reading.
Let’s imagine for a moment that we are the architects of a colossal building called “Development.” Its foundation is built upon the exploitation of a planet we perceive as endlessly generous. Our theological beliefs have elevated us to a position of supreme dominance over this construction, distancing ourselves from non-human life and justifying our excessive plundering. But what happens when this building starts to crack as temperatures rise, oceans warm, and human lives are endangered? Today, with the accelerated climate change and human displacement we face, our building is teetering on the edge. It is time to examine the very foundations of our notions of justice, development, and progress and ask ourselves: Are we constructing a monument to our prosperity or digging our own grave?
Who are we without our planet and all the non-human life it harbors? Can we even fathom our existence apart from the non-human life that surrounds us? Now, the topic at hand is ecological justice, and it seems that amidst all the discussions on defining justice, I may have overlooked a vital aspect, and there may be more I have missed. Justice continues to unveil new ramifications and characteristics, demanding to be defined and applied. However, as I mentioned earlier, my focus remains on the structure, the power dynamics, and the social, cultural, religious, political, and ecological configurations of what we call justice. That is why today, I wish to address the theme of ecological justice from the notion of Development.
To illustrate my viewpoint, let me begin by presenting some concrete data on the current ecological crisis, which I will later link to a critique of the concept of development. Perhaps one of the most compelling pieces of evidence for the present ecological crisis lies in the climate change experienced in recent years. In this very year, 2023, our planet has witnessed an accelerated climate warming, with temperatures reaching record levels in various parts of the world. Globally, temperatures have risen by 1.2 degrees Celsius (34.16 Fahrenheit) compared to the pre-industrial era. In just the first 11 days of June, global temperatures have surpassed pre-industrial levels by over 1.5 degrees C (34.7 Fahrenheit). Unprecedented forest fires have ravaged Canada due to soaring temperatures, while heat records have been shattered in Siberia, Central America, Texas, Louisiana, and Southeast Asia. Notably, here in Puerto Rico, temperatures in June have exceeded 120 degrees Fahrenheit (48 Celsius). Furthermore, our world’s oceans are undergoing unparalleled warming, with May witnessing the highest ocean temperatures ever recorded. This ocean warming has devastating consequences, including coral bleaching, marine life extinction, and rising sea levels.[1]
The repercussions of climate change extend far beyond escalating temperatures and rising sea levels; they deeply impact human communities. A particularly relevant case is that of climate-displaced individuals, also known as climate refugees or migrants. These are people forced to abandon their homes due to drastic or gradual changes in the climate of their regions. The toll on human lives is palpable. An eloquent example can be found in the island of Fiji and other Pacific regions in recent years. As sea levels rise, communities are compelled to relocate to nearby islands or even as far as Australia and New Zealand.
These circumstances vividly illustrate that climate change is not solely an environmental crisis; it is also a social and humanitarian crisis. It is undeniable that when we tackle the issue of climate justice, we confront the arduous task of unraveling a complex and intricate web of ecological injustices. From my perspective, some of the roots of these injustices lie in an economic-theological perspective that embraces two erroneous ideas, intimately intertwined with a conflicting notion of development.
Firstly, from an economic standpoint, our planet is regarded as an immense repository of inexhaustible resources, available to be indiscriminately exploited in the pursuit of development and progress. This perception overlooks the fact that our natural resources are finite and that their unchecked exploitation jeopardizes the stability and equilibrium of ecosystems.
Secondly, from a limited theological perspective, humans are positioned not as interdependent and integral components of the fabric of life on Earth, but as supreme administrators or beings created in the image and likeness of God, with the privilege of dominating and exploiting the Earth to whatever extent deemed necessary. This misguided theological interpretation, which estranges us from nature, severs our connection with the undeniable reality of our interdependence with the natural world. Instead of recognizing ourselves as interdependent contributors to the ecosystem, it falsely positions us as supreme dominators, granting permission for the unbridled exploitation of natural resources.
Nevertheless, this disconnect in our relationship with the environment is profoundly connected to a crucial question about the concept of development: How can it be that the very development that theoretically should enhance our living conditions appears to endanger life itself?
The answer to this question lies at the core of how development has been conceived and promoted thus far. The prevailing narrative asserts that incessant economic growth and unrestrained exploitation of natural resources are essential for improving our quality of life.
However, the current global ecological crisis is sending us a clear and alarming message: this model of development is unsustainable. Our planet has physical and biological limits that we can no longer ignore. We cannot continue depleting our natural resources under the presumption that there will always be more. We cannot persist in polluting our ecosystems without considering the lasting and devastating repercussions. Consequently, we must deeply and reflectively question the development paradigm we have unquestioningly embraced. We must ask ourselves whether we genuinely desire a “progress” that compromises the future of our planet or if we are willing to reassess our understanding of development. Our survival hinges upon discovering a development model that can coexist within the natural boundaries of our planet, enabling all forms of life to flourish. What I wish to emphasize is that both a limited theological perspective of human beings and their role as part of creation, combined with the dominant economic and conventional vision of development and progress, lie at the crux of the present ecological crisis.
For generations, we have lived under the belief that progress means ever-increasing exploitation of the Earth with scant regard for the consequences for the planet and its inhabitants. Thus, confronting this problem necessitates a comprehensive reevaluation of how we conceive of development, progress, and justice.
Pursuing climate justice entails more than advocating for corrective measures in terms of greener policies and technologies. It goes much further. It demands a complete reimagining and transformation of our fundamental beliefs and values regarding the true meaning of progress and development. The underlying contradiction between the dominant discourse of development and the global ecological crisis forms the bedrock of climate justice.
The conventional development model, rooted in the relentless exploitation of natural resources, has proven to be untenable. But how can we envision a new model? Author Naomi Klein, in her work “This Changes Everything,” posits that the climate crisis presents an opportunity for profound social change and a reconfiguration of our current economic system.[2] I concur with Klein that we require a radical shift in our economy grounded in principles of equity, resilience, and sustainability.
Moreover, scholar Kate Raworth, in her theory of “Doughnut Economics,” proposes an economic framework that seeks to balance human needs with the ecological limits of the planet. Raworth argues that we must develop an economy that satisfies the basic needs of all within the Earth’s ecological boundaries.[3] Her proposal offers a glimpse of an economic system that respects the biophysical limits of our planet. It is crucial that we begin incorporating these ideas, along with similar ones, into our development policies and practices.
Indian economist Amartya Sen has emphasized the importance of development as a process that enhances people's quality of life not solely through economic growth but also by improving health, education, and equity. This underscores the necessity for a more holistic and inclusive understanding of development.[4]
Now, if we were to take literally and put into practice all the proposals of these specialists, one would imagine a better world; however, changing the economy is not enough. There must also be a profound change in our attitude towards the environment. In this, our theology represents an invaluable space. We cannot continue to conceive of ourselves as the crown of creation called to dominate and exploit the earth at will.
We must, as ecological theology has been doing for several years now, understand ourselves as part of this ecosystem, not as rulers of it.[5] It is necessary that our doctrine, complicit with the unlimited exploitation of the planet's resources, be rethought and taught in all our churches and theological education institutions. It is not enough to ask the economy for a radical change; after all, this notion of development has proven to be almost a doctrine or dogmatic belief of the economy. Interpreting Genesis chapters 1 and 2 as God's permission to dominate the earth without repair is the same interpretation that many economists use to justify the current model of development that I now denounce as colonial, unjust, and harmful.
Ultimately, climate justice demands a holistic reimagining of our economic, social, and political systems. As political theorist Iris Marion Young argues, justice necessitates not only the equitable distribution of resources but also the eradication of systemic oppression and marginalization. Thus, addressing the contradiction between the development discourse and the ecological crisis entails more than making marginal adjustments to our current practices. It entails a complete reevaluation of how we conceive of development, progress, and justice. It requires a shift from an economy driven by growth to one founded on sustainability and equity. In my opinion, this lies at the core of climate justice.
Allow me to conclude with the following illustration: Deep within the Amazon rainforest resides a tree called Sumak Kawsay.[6] Its name, in the indigenous Quechua language, means “life in abundance.” This tree has a fascinating tale that serves as a metaphor for our topic today: ecological justice. Amidst a forest teeming with competitive trees vying for sunlight, Sumak Kawsay has found a way to grow and thrive without harming its neighbors. Instead of seeking to outcompete others, this tree harmoniously coexists with its surroundings, providing shelter and nourishment to various species and contributing to the ecological balance of the jungle. Like Sumak Kawsay, we must learn to live in harmony with our planet.
Notes:
[1] https://cnnespanol.cnn.com/2023/06/17/graficos-alarmantes-cambio-climatico-trax/
[2] Klein, Naomi. Esto lo cambia todo: El capitalismo contra el clima. Barcelona: Paidós, 2015.
[3] Raworth, Kate. Economía rosquilla: 7 maneras de pensar la economía del siglo XXI. Barcelona: Paidós, 2018.
[4] Sen, Amartya. Desarrollo y libertad. Barcelona: Editorial Planeta, 2000. Y Sen, Amartya. Primero la gente: Una mirada desde la ética del desarrollo a los principales problemas del mundo globalizado. Madrid: Deusto, 2007.
[5] Boff, Leonardo. Ecología: grito de la Tierra, grito de los pobres. Madrid: Trotta, 1996, Boff, Leonardo. La opción-Tierra: la solución para la Tierra no cae del cielo. Santander: Sal Terrae, 2009, Boff, Leonardo. El cuidado necesario: ética de lo humano, compasión por la Tierra. Madrid: Trotta, 2012.
[6] Acosta, Alberto, and Esperanza Martínez, eds. “El Buen Vivir en los países andinos”. In El Buen Vivir: Una vía para el desarrollo, edited by Alberto Acosta y Esperanza Martínez, 75-92. Quito: Ediciones Abya-Yala, 2009.
