The framing

Thus began an opening session which recognised that climate change itself provides the most profound sense of disorder for the world. Almost ten years since the Paris Agreement was adopted, the target of limiting long-term global warming to 1.5 degrees Celsius is increasingly elusive. The world is spewing emissions so fast that by 2030, a far higher temperature rise would be all but guaranteed. Brand new data from leading climate scientists show the remaining carbon budget to limit long-term warming to 1.5 degrees is now around 200 billion tons, i.e. the maximum amount of carbon dioxide that the earth’s atmosphere can take if we are to have any chance of staying within the limit.

Average emissions of 40 billion tons of carbon dioxide a year is sure to result in the fact that the entire carbon budget will be reached well before 2030. Not only do global emissions need to fall nine per cent every year until 2030 to keep the 1.5 degree limit alive, but we are already living disastrous weather patterns which are resulting in significant loss and damage to lives, property and crucially, ruining our chances of securing the common good for generations. The United Nations Secretary General has notedly called this ‘a moment of truth for climate change’ and warned that unless significant action is taken –which is still possible to take – we are “playing Russian Roulette with our planet”, and the world is surely on “the highway to climate hell”.

Those engaged in climate action have some awareness of how much work women undertake on and for climate action. It was over 50 years ago, that Vandana Shiva became one of the first ever activists to fight for environmental justice (in India), while raising global awareness about intersectional issues. Regarded as one of the world’s most formidable environmentalists, she has worked to save forests, shut down polluting mines, expose the dangers of pesticides, champion ecofeminism, spur the global campaign for organic farming and stand up to powerful giant chemical corporations. She is still battling to protect the world’s seeds in their natural form (rather than the genetically altered and commercially controlled versions). Today, Women Leading on Climate maintain that women are 2.5 times more likely to demand that their governments take action, are 60% more likely to use their voice for good, and twice as likely to engage civically on the issue of climate.

Intersectional realities

Highlighting this background, the opening interventions also noted other intersecting realities. These include an estimate, based on an analysis of 27 pre-event surveys submitted by participants, that the reach of less than half of the women gathered in this very meeting, through their respective representative structures, and memberships, was approximately 73 million women. As examples (according to data from respective websites), the International Union of Superiors General (UISG) alone, is composed of 1903 Superiors General worldwide (organized within 36 regional constellations); the Salvation Army has over 1.7 million members worldwide (including soldiers, officers, and adherents); while the Brahma Kumaris World Spiritual University has over 8000 Locations across 110 Countries and more than 1 million daily students; and the Self Employed Women’s Association (SEWA) in India has 2.9 Million Members in 18 States.The estimated number of women provided here is therefore partial, but it nevertheless underlines the dramatic spheres of influence which leaders of women’s networks (both faith-based and secular) have.

Another intersecting reality is a concern that a clash of civilizations “may be rearing its ugly head” with extremist religious and right-wing political movements spewing forth rhetoric of hatred, xenophobia and threatening democratic processes on the one hand, while hardening attitudes and practices of autocracy on the other. The ongoing legacies of the industrial revolution, and specifically of colonialism, were underlined as causing concern among women of faith from the global South, especially given the erupting tensions, as well as outright armed conflicts, between communities and nations. But some maintained that colonialism was also identified as a feature of some climate change actions – referencing the Climate Action Fund as an example.

The power of faith

Vis-à-vis such realities, more features specific to the power of faith, were named. Specifically, the ability of religious leaders, faith-based NGOs, women’s organisations linked to religious institutions, and religious doctrines, to motivate personal, grassroots and community commitments, and to directly impact on behavioural changes needed to address the simultaneous and interdependent challenges.

The presentations acknowledged that in spite of women and girls being directly and mostly impacted by climate changes which substantially increased and compounded interrelated insecurities (including drastically reduced access to food, clean water, affordable healthcare, shelter, and peace, among other basic needs), women’s voices in climate change policy making nationally and globally, remain generally underrepresented. In other words, 80% of people impacted by extreme climate changes are women, yet their influence is not commensurate.

The critical absence of women’s experiences, insights and wisdom at the policy making tables dealing with climate and nature crisis is particularly marked, when it comes to women of faith. This is not due to the lack of extensive, in-depth, and myriad forms of actions and responsibilities, nor indeed the legacies of service, which women of all faiths demonstrate in dealing with the climate and natural crisis and their varied impacts. In fact, opening speakers representing governmental, intergovernmental and non-governmental organisations, delineated how women of faith are valuable agents of change whose respective and collective work has been shown to deliver better environmental outcomes for the communities they are invariably rooted in, serving and working for. Moreover, the experience and expertise of women of faith is central to both articulating and deploying local expertise and is necessary to enhance the credibility of climate-change efforts, and their impact. Women generally deliver better environmental outcomes and solutions suited to local customs, many borne of direct experiencing of the dramatic effects of climate change on daily lives.

Impacted greatly, working actively, yet still under-represented

The underrepresentation of women of faith in policy making is not necessarily due to the lack of awareness of and engagement with religious leaders, which is exercised by governmental and intergovernmental entities. Indeed, the Joint Appeal by faith leaders at the Conference or Parties (COP) 26 was repeatedly noted as one of several milestones where governmental and intergovernmental structures received religious voices, advocacy, and practical commitments. The fact is that such engagement with and visibility of/by religious leaders and faith-based organisations in climate change fora, remains predominantly (albeit not exclusively) male. This is why there was a clear welcome of, and a call for, women of faith to breathe new life into the Joint Appeal, and, together, take it on board to help realise the commitments and actions urgently required at this critical junction of survival of our shared ecosystem.

Speakers acknowledged the differentiated impact of climate change on diverse groups of people, noting the distinction between participation and collaboration, and acknowledged the need for sharing of knowledge, skills and resources, to widen perspectives, deepen wisdom and expand the horizon of actions. Quoting an African proverb that ‘if you want to go far, go together’, there was a unanimous consensus that actions are needed which are doable, scalable and accountable, based on dialogue, scientific evidence. Such actions, speakers agreed, must be co-created with and between diverse faith traditions.

Thus, elevating women-led climate change efforts, to make a difference, “cannot be overstated”. Some of the speakers in the opening and framing presentations also pointed to the impact of women of faith exercising of strength, courage and perseverance enhancing the potential of the transformative effects of an initiative to launch the first, global, women-led, multi sectoral, multi faith, network of networks. Such a Network should issue Calls to Action for  future COPs, and find creative and powerful ways to act on the care of all creation advocated for by religious and political leaders and secular institutions alike. This meeting provided the “extra mile” in all global discussions thus far, by insisting it was the whole of partners, involving all institutions, stakeholders, and interest areas, alongside women from all faith traditions. This was identified as the precise tipping point for climate actions to go further, and to do so, faster. 

The determination to harness the hope, wisdom and collective actions of faith traditions in the fight against climate change was reiterated in the spiritual reflections shared. The spiritual power of faiths is far bigger than we can imagine, it was asserted. Moreover, faith can and does inspire, and often also enable, patience, in addition to the ability to “imagine the impossible”. All faiths underscore the fundamental interconnectedness, and indeed, interdependence, of all life, a fact which is central to the understandings of self, identities and social mobilization which religious institutions and organisations have historically realised and practice today.

2025 – A year of opportunity

2025 will be a year of multiple alignments, including being the 10^th anniversary of the Paris Agreement, the 10^th anniversary of the Sustainable Development Goals Agenda, the 10^th anniversary of the Laudato Si Encyclical, as well as the Great Jubilee. The Great Jubilee in 2000 was a major event in the Catholic Church (held from Christmas Eve 1999 to Epiphany 2001), as a celebration of the mercy of God, and the forgiveness of sins. The Catholic Church declared an Extraordinary Jubilee of Mercy for 2015–2016, and the next jubilee year will be celebrated in 2025.

The opportunity for radical collaborations between women of faith, and among all environmental activists, therefore, is an auspicious one. So how do these opportunities present impetuses for radical collaboration within faith groups?

The first step, it was suggested in one of the reflections which was well received by all, is to consider the general perceptions of environment through the lenses of faith. We are called to wonder whether we may well be viewing one environment exclusively through the lens of another. Put differently, we see the dynamics of the natural world (the original ‘climate’ around us), only through a climate of fear. Rather than limit ourselves, the opening spiritual reflection shared the wording of chapter/Sura 94 of the Qur’an, where, in verse 6, it is noted that “with hardship comes ease”. We should consider that the climate of our (faith-inspired) souls can weather the storms of life, just as nature renews itself with every season and every change. We were also rhetorically asked to consider, as the 13th-century poet, Islamic scholar, theologian and Sufi mystic, Jalaluddin Rumi reminds, what is to come may in fact be better than where we are today? These reflections underline the centrality of spirituality, and the certainty of hope, to all conversations, and actions.