scholarly journals Major population splits coincide with episodes of rapid climate change in a forest-dependent bird

2021 ◽  
Vol 288 (1962) ◽  
Author(s):  
Vera M. Warmuth ◽  
Malcolm D. Burgess ◽  
Toni Laaksonen ◽  
Andrea Manica ◽  
Marko Mägi ◽  
...  

Climate change influences population demography by altering patterns of gene flow and reproductive isolation. Direct mutation rates offer the possibility for accurate dating on the within-species level but are currently only available for a handful of vertebrate species. Here, we use the first directly estimated mutation rate in birds to study the evolutionary history of pied flycatchers ( Ficedula hypoleuca ). Using a combination of demographic inference and species distribution modelling, we show that all major population splits in this forest-dependent system occurred during periods of increased climate instability and rapid global temperature change. We show that the divergent Spanish subspecies originated during the Eemian–Weichselian transition 115–104 thousand years ago (kya), and not during the last glacial maximum (26.5–19 kya), as previously suggested. The magnitude and rates of climate change during the glacial–interglacial transitions that preceded population splits in pied flycatchers were similar to, or exceeded, those predicted to occur in the course of the current, human-induced climate crisis. As such, our results provide a timely reminder of the strong impact that episodes of climate instability and rapid temperature changes can have on species' evolutionary trajectories, with important implications for the natural world in the Anthropocene.

Author(s):  
Kelsey Timler ◽  
Dancing Water Sandy

In this paper, we will discuss gardening as a relationship with nature and an ongoing process to support Indigenous health and well-being in the context of the climate crisis and increasingly widespread forest fires. We will explore the concept of gardening as both a Euro-Western agriculture practice and as a longstanding Indigenous practice—wherein naturally occurring gardens are tended in relationship and related to a wider engagement with the natural world — and the influences of colonialism and climate change on both. Drawing on our experiences as an Indigenous Knowledge Keeper (Dancing Water) and a non-Indigenous community-based researcher (Kelsey), our dialogue will outline ways to support health and well-being through land-based activities that connect with Indigenous traditions in ways that draw on relationships to confront colonialism and the influences of climate change. This dialogue is founded on our experiences in the central interior of British Columbia, Canada, one of the areas hit hardest by the 2017 wildfires. We will explore the possibilities and limitations of gardening and the wider concept of reciprocity and relationship as a means to support food security, food sovereignty, and health for Indigenous Peoples.


Author(s):  
Jonathan Coumes

Failure to address climate change or even slow the growth of carbon emissions has led to innovation in the methods activists are using to push decisionmakers away from disaster. In the United States, climate activists frustrated by decades of legislative and executive inaction have turned to the courts to force the hand of the state. In their most recent iteration, climate cases have focused on the public trust doctrine, the notion that governments hold their jurisdictions’ natural resources in trust for the public. Plaintiffs have argued that the atmosphere is part of the public trust and that governments have a duty to protect it. These types of lawsuits, known as Atmospheric Trust Litigation, have foundered on the shoals of courts wary of exceeding their powers, whether granted by Article III or state constitutions. The trouble in many cases, including Juliana v. United States, has been standing. Courts balk at declaring that any one actor has the power to affect climate change. Since they usually think one actor can’t fix the climate, redressability is out the window. Even if courts get past redressability, they believe the scale of any potential relief is just beyond the ability of a court to order. The number of lawsuits that have been filed suggests that that reasonable minds can differ, but most judges have found plaintiffs do not have standing before clearing the cases off their dockets. This Note contends that at least one state remains fertile ground for an atmospheric trust lawsuit. Michigan’s 1963 Constitution implies that the atmosphere is within the public trust, and the Michigan Environmental Protection Act, passed to carry out the state’s constitutional duties towards the natural world, does away with most, if not all, of the standing issues that have stymied climate cases across the nation. Motions, briefs, and equitable relief are not the only way to avoid the onset of what could be the greatest calamity in the history of humanity, but in Michigan, at least, Atmospheric Trust Litigation may well be what breaks and rolls back the carbon tide.


2021 ◽  
Vol 20 (2) ◽  
pp. 138-155 ◽  
Author(s):  
Rachel Hartnett

Global climate change threatens to kill or displace hundreds of thousands of people and will irrevocably change the lifestyles of practically everyone on the planet. However, the effect of imperialism and colonialism on climate change is a topic that has not received adequate scrutiny. Empire has been a significant factor in the rise of fossil fuels. The complicated connections between conservation and empire often make it difficult to reconcile the two disparate fields of ecocriticism and postcolonial studies. This paper will discuss how empire and imperialism have contributed to, and continue to shape, the ever-looming threat of global climate crisis, especially as it manifests in the tropics. Global climate change reinforces disparate economic, social, and racial conditions that were started, fostered, and thrived throughout the long history of colonization, inscribing climate change as a new, slow form of imperialism that is retracing the pathways that colonialism and globalism have already formed. Ultimately, it may only be by considering climate change through a postcolonial lens and utilizing indigenous resistance that the damage of this new form of climate imperialism can be undone.


Author(s):  
David W. Orr

For two centuries and longer, humankind has been on a collision course with the limits of the Earth. The inertial momentum—the scale and velocity of the human enterprise—has grown so rapidly since the mid-20th century that virtually every indicator of planetary health is in decline (McNeill, 2000). Even an otherwise self-characterized “optimistic” analysis concludes that: . . . The momentum toward an unsustainable future can be reversed, but only with great difficulty. [The reversal] assumes fundamental shifts in desired lifestyles, values and technology. Yet, even under these assumptions, it takes many decades to realign human activity with a healthy environment, make poverty obsolete, and ameliorate the deep fissures that divide people. Some climate change is irrevocable, water stress will persist in many places, extinct species will not return, and lives will be lost to deprivation. (Raskin et al., 2002, pp. 94–95) . . . Considerably less optimistic, Thomas Berry concludes that “It is already determined that our children and grandchildren will live amid the ruined infrastructures of the industrial world and amid the ruins of the natural world itself ” (2006, p. 95). James Lovelock’s view is even darker: “the acceleration of the climate change now under way will sweep away the comfortable environment to which we are adapted . . . . [There is evidence of ] an imminent shift in our climate towards one that could easily be described as Hell” (2006, pp. 7, 147; The Vanishing Face of Gaia, 2009). Given such dire predictions, theologian Jack Miles, author of A History of God (2000), suggests that we begin to ponder the possibility that “the effort to produce a sustainable society has definitively failed . . . that we are irreversibly en route to extinction.” Alan Weisman, in a striking exercise of journalistic imagination, describes in The World Without Us how our infrastructure would then crumble, collapse, and finally disappear (2007). These are only a few of the recent musings about the human prospect.


Daedalus ◽  
2020 ◽  
Vol 149 (4) ◽  
pp. 180-191
Author(s):  
Carolyn Kormann

Reportage and essays are the first and most immediate way that citizens learn about climate change science, its causes and consequences, and the impacts that industry and consumerism have on ecosystems. For fifteen years, I have been reporting and writing stories on these topics. Growing up, I was drawn to the environment because I was fascinated by the diversity, the endless variety, of life on Earth. But early in my career, in my first reporting job for a newspaper in the Caribbean, I also saw the disastrous toll that contemporary civilization was taking on the natural world – specifically on coral reefs. And yet, the climate crisis was not widely reported as such in those days. That experience, and the dearth of mainstream climate reporting at the time, led me to seek out some of the leading thinkers on the subject, and made climate one of the central subjects of my work. Most often, in the field of journalism, the phrase “bearing witness” refers to war journalism, while my work, for years, had often felt like science translation, connection, and storytelling. But more recently, as the ecological and societal impacts of a changing climate have grown more extreme, widespread, and apparent, while greenhouse gas emissions continue to rise, climate journalism has, too, become a form of bearing witness.


2021 ◽  
Author(s):  
Jan R. Baiker ◽  
Nadia Castro-Izaguirre ◽  
Christian Huggel ◽  
Simon Allen ◽  
Fabian Drenkhan ◽  
...  

<p>More than one year after its first appearance, COVID-19 has spread to almost all territories around the world –including more than 93 million confirmed infections and 2 million reported deaths. The real numbers are probably substantially higher as unreported cases remain particularly high in countries with weak state welfare and institutions. To date the COVID-19 pandemic has had a strong impact on social, cultural and economic life, stretching from physical isolation to the exacerbation of global famines, and to the largest global economic recession since the Great Depression in the 1930s. It is therefore important to analyse and monitor in detail how this pandemic is being approached and managed by the different governments and in their specific environmental and socio-cultural contexts. Given the slow-onset character of climate change in developing clearly visible effects on a short term, the respective actions to tackle multiple impacts on natural and social systems lack priority and are often delayed. Nonetheless, the climate crisis is considered to be a comparatively fundamental existential threat to humanity.</p><p>Based on an extensive literature review, here we analyse the interactions between the COVID-19 pandemic and the climate crisis as compound impacts, i.e. systemic risks that have to be taken into consideration in national emergency programs and in disaster risk management. Human populations with limited resources and capacities tend to be more vulnerable to such exceptional crisis, and as such COVID-19 is exacerbating existing inequalities at national, regional and global levels. Nevertheless, the national responses to the pandemic and their accuracy are not only related to resources and capacities; there are also important political and social factors at play. For instance, the pandemic spread has triggered migration from cities to rural areas and, as a consequence, could lead to higher social-ecological pressures and accelerated land-use change dynamics including e.g. deforestation, changes in water provision and wetland loss in the rural areas. In turn, these impacts would most likely exacerbate the climate crisis. However, some of these risks can be transformed into long-term opportunities, such as a growing implementation of Nature-based Solutions in order to increase the resilience of ecosystems, virtual solutions that reduce travel and emissions (changing working conditions), renovation and diversification of the tourism sector towards more sustainability, and an increase in uptake of sustainable solutions (e.g., car-free days, improved / less energy consuming material and food supply-chains, agroecological production, etc.).</p><p>As a “stress test” this pandemic outbreak and ongoing crisis has already taught us several important lessons that should be considered for dealing with the climate crisis. These include the need and opportunity to redesign social-ecological systems as a whole, aiming for transformational change as a globally coordinated and locally implemented effort at all socio-political levels, in the framework of actions based on the principles of the 2030 Agenda for Sustainable Development and the Paris Agreement on Climate Change.</p>


Author(s):  
Elisa Aaltola

AbstractThe climate crisis is an enormous challenge for contemporary societies. Yet, public discussions on it often lead to anger, mocking, denial and other defensive behaviours, one prominent example of which is the reception met by the climate advocate Greta Thunberg. The paper approaches this curious phenomenon via shame. It argues that the very idea of anthropogenic climate change invites feelings of human failure and thereby may also entice shame. The notion of “climate shame” is introduced and distinguished from “climate guilt”. Whereas climate guilt prioritises the flourishing of the environment and is focused on actions and morality, climate shame is concerned with human identity and selfhood. The paper then explores whether shame is a morally destructive or constructive emotion. Making use of both psychological and philosophical literature on shame, it argues that although shame faces many challenges that question its usefulness in moral pedagogy, these challenges can be met with “moral maturity”—moreover, following a utilitarian approach, the overall benefits of climate shame can justify its costs to individuals. My argument is that climate shame holds the potential of being a highly effective moral psychological method of persuasion, capable of inviting wholesale critical reflection on current, environmentally damaging practices and cultivation of more virtuous ways of co-existing with the rest of the natural world and other species.


2020 ◽  
Author(s):  
Rubén D. Manzanedo ◽  
Peter Manning

The ongoing COVID-19 outbreak pandemic is now a global crisis. It has caused 1.6+ million confirmed cases and 100 000+ deaths at the time of writing and triggered unprecedented preventative measures that have put a substantial portion of the global population under confinement, imposed isolation, and established ‘social distancing’ as a new global behavioral norm. The COVID-19 crisis has affected all aspects of everyday life and work, while also threatening the health of the global economy. This crisis offers also an unprecedented view of what the global climate crisis may look like. In fact, some of the parallels between the COVID-19 crisis and what we expect from the looming global climate emergency are remarkable. Reflecting upon the most challenging aspects of today’s crisis and how they compare with those expected from the climate change emergency may help us better prepare for the future.


2019 ◽  
Vol 5 (4) ◽  
pp. 14-20
Author(s):  
Ms. Cheryl Antonette Dumenil ◽  
Dr. Cheryl Davis

North- East India is an under veiled region with an awe-inspiring landscape, different groups of ethnic people, their culture and heritage. Contemporary writers from this region aspire towards a vision outside the tapered ethnic channel, and they represent a shared history. In their writings, the cultural memory is showcased, and the intensity of feeling overflows the labour of technique and craft. Mamang Dai presents a rare glimpse into the ecology, culture, life of the tribal people and history of the land of the dawn-lit mountains, Arunachal Pradesh, through her novel The Legends of Pensam. The word ‘Pensam’ in the title means ‘in-between’,  but it may also be interpreted as ‘the hidden spaces of the heart’. This is a small world where anything can happen. Being adherents of the animistic faith, the tribes here believe in co-existence with the natural world along with the presence of spirits in their forests and rivers. This paper attempts to draw an insight into the culture and gender of the Arunachalis with special reference to The Legends of Pensam by Mamang Dai.


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