'Neem mijn ei, eet ervan en vergeet mij niet'

The Pacific region faces increasing challenges of water security and drought due to a current and irreversible climate crisis. This paper examines the impacts of rising temperatures, changing weather patterns, and extreme weather events on freshwater resources across Pacific Island communities. These challenges are exacerbating water scarcity and threatening the basic needs of these vulnerable populations. Traditional knowledge and community-based adaptation strategies have long played a vital role in mitigating water-related risks. However, the severity of the current climate crisis demands an integrative approach that combines scientific research, policy action, and traditional ecological knowledge. This study explores how the integration of Indigenous practices with modern scientific approaches can enhance resilience to drought and freshwater scarcity. It underscores the importance of traditional knowledge systems in sustainable water management, while also recognizing the need for greater focus on how Pacific communities experience climate impacts and respond through local community-based adaptation. By combining local knowledge with scientific data, it is possible to develop culturally appropriate, adaptive water management strategies. This approach aims to build long-term resilience in the Pacific, ensuring communities' access to clean water and safeguarding their overall well-being.

This study is a literature review aiming to give a summary of the effects that the current anthropogenic caused climate crisis has on the biogeography and environment, and further give examples of likely future adaptations and needed conservation work. This study is based on scientific articles, primary from Web of Science and Google Scholar. The biodiversity is under pressure due to climate changes, the average species extinction is currently two to three orders of magnitude higher than the normal background extinction, and faster than the rate of origination. This development follows the predictions of The Red Queen Hypothesis that every species must constantly evolve due to environmental changes in order to avoid extinction. The natural environments are changing due to e.g. increased extreme weather events and ocean acidification. The increased heating is causing drought, and adaptations of the biota is needed, like more drought resistant flora and fauna with the ability to undergo estivation. The increased oceanic acidity can cause the shells of calcifying organisms to dissolve. These organisms will need to either spend energy on increased calcification or develop in a way so they can carry out live with lesser calcification. If organisms cannot develop, they are likely to migrate to colder regions. In the ocean this means towards polar areas and to greater depths, and in the terrestrial environment it is pole wards and to greater altitudes. Conservation is needed, and there are multiple options. Ex situ might be the only option for species whose natural habitat will be forever gone if the development of the climate change continues as present. To carry out conservation to infinity is unrealistic, and we are at a point where climate change is threatening our food security. It is possible to both slow down the current climate crisis and counteract its consequences.

Feminist care ethicshas for some time guided contemporary artists and curators in their search for sustaining and sustainable practices in the current neoliberal backwash and climate crisis. With a focus on current Australian art in the context of recent care ethics scholarship, this article considers what contemporary art – in its processes as well as aesthetic outcomes – can offer in imagining and practising care for the human and more-than-human world. The article focuses on a series of exhibitions that comprised a key exploratory methodology of The Care Project: Feminism and art in neoliberal times (La Trobe University, 2019–2022). The exhibitions featured the work of regionally based artists. This accent on creative practices emerging from the experience of living in regional communities that are often on the frontline of climate change and social inequality offers unique perspectives on care ethics in practice.

Objectives Human activities have caused major impacts on Earth’s climate systems. Aptly called the climate crisis, severe, pervasive, and irreversible impacts are occurring around the globe. Complementary multidisciplinary strategies that will result in successful mitigation of and adaptation to Earth’s rapidly changing climate are needed, now more than ever. Education and human development play, and will continue to play, a fundamental role in mitigating and adapting to this crisis. Method This special issue aimed to present educational and developmental research addressing the climate crisis. The included papers emerged from a call to a communities of researchers investigating relations between humans and Earth’s climate. All articles in this special issue underwent a process of robust peer review to ensure that only high-quality research was included. Results A total of twelve articles are included in this climate crisis special issue, showcasing educational and developmental psychology research that help address the current global climate crisis from the perspectives of mitigation and adaptation. Conclusions These articles present a meaningful array of findings from many who are doing important research about climate change understanding and action. This climate crisis special issue reflects what the community can do when collaboration is more purposeful, sustained, and systematic.

IntroductionSchelling and the Environment Chelsea C. Harry (bio) Scientists overwhelmingly agree that climate change is anthropogenic, caused by our greenhouse gas emissions.1 Given the evidence that exists, we should be able to convince ourselves to change the everyday behaviors resulting in these emissions. If we hope to save ourselves, other animals, plants, and the environment from a devastating future, then why would we continue to use fossil fuels? The answer here is not an easy one. And yet, the ancient Greek philosopher, Aristotle, provides us with a possible cause. In his most famous work on ethics,2 Aristotle argued that being weak-willed, suffering from what he called, “akrasia,” is the reason we do things that we know we shouldn’t do. It is a condition that results when desire wins over reason. For example, I eat a chocolate bar when I know I should eat a salad because my desire for chocolate wins over what I have reasoned to be best for my health. Simply put, reason might be what distinguishes us from other animals and plants, but it is not always our most powerful faculty. It stands both to experience and to reason, then, that rational decision might not be what is going to get us out of this climate crisis. Then, what is? In this special issue, we hear from five contemporary scholars of the 18th–19th century German philosopher, F.W.J. Schelling, an oft-called “protean thinker” whose prolific, sometimes creative, and diverse works spanned over seventy years. A onetime roommate of Hegel and Hölderlin, Schelling’s works are lesser-known outside specialist circles, and yet one finds that his prescient insights continue to have much to offer. This is especially true vis-à-vis the climate crisis, as Schelling was the first post-Kantian philosopher to take nature seriously. He eschewed the modern, Kantian, and post-Kantian trend to focus on [End Page 1] ipseity, the self, and on what we as humans can rationally know. Instead, he returned to metaphysics and argued for a wholistic conception and experience of life—all life. For Schelling, humans are rational as an expression of nature, rather than as an exception to nature. As John Sallis put it so well as he argued for the Platonic influence in Schelling: “For what Schelling rewrites within the text of modern philosophy is a discourse on nature.”3 Sallis then reminds us that in Schelling’s 1809 text, Philosophical Investigations of the Essence of Human Freedom (“Die Freiheitschrift”), he openly criticizes post-Cartesian philosophy generally for its exclusion of nature; “All modern European philosophy since it began with Descartes has this common defect, that nature does not exist for it and that it lacks a living ground.”4 Schelling’s intention was to resolve the defect, and because of his efforts in this regard, his work has something to say to us about our relationship to the environment. The idea to think about what Schelling can offer us in our current climate crisis is hardly new. In 2014, the North American Schelling Society (NASS), hosted by Bruce Matthews and Bard College, thematized its third international conference on “Schelling in the Anthropocene,” asking scholars to think beyond modern philosophy’s legacy of the human/nature divide and to discuss Schelling’s contribution to the anthropogenic environmental crisis we currently face. Since then, published work on this topic includes: Bruce Matthews’s, “Schelling in the Anthropocene,”5 Christopher Lauer’s, “Confronting the Anthropocene,” 6 and Vincent Lee’s, “Schelling and the Sixth Extinction.”7 Other journals have published special issues on related topics, including McGrath et al. Schelling After Theory special issue of Symposium: Canadian Journal of Continental Philosophy, McGrath et al. The Many Faces of F.W.J. Schelling special issue of Analecta Hermeneutica, Tritten et al. Nature, Speculation, and the Return to Schelling special issue of Angelaki: Journal of the Theoretical Humanities, and Bahoh, et al. Philosophies of Nature special issue of Comparative and Continental Philosophy. While this is by no means an exhaustive list, other contemporary thinkers who have been part of this conversation include: Kyla Bruff, Charlotte Alderwick, Manfred Frank, Markus Gabriel, Iain Grant,8 Lore...

Our natural world is changing dramatically because of human activity (NASA, n.d.). As our natural world has changed, museums over the centuries have been adapting and providing space for difficult conversations to occur, for knowledge to be shared to understand our world, our humanity, and relationships. Museums, as institutions held in the public's trust, have a responsibility to be leaders in creating and sharing the knowledge to make the world a healthier place. Museums have the unique ability and opportunity to help communities and individuals facilitate meaning and conversations. One critical discussion occurring now is about the climate crisis. The climate crisis is happening, and museums can help to facilitate purpose and action between the individual and our natural environment. Understanding leadership behavior, specifically how it relates to green organizational practices, will help the museum sector to confront our current climate crisis. The conducted research demonstrated that none of the studied museum leaders fully embodied being an environmental specific transformational leader within a green organization, but each exhibited a combination of traits both individually and organizational. Because of this, there is a significant opportunity for museums to become green leaders within Philadelphia through the development of environmental specific transformational leadership and strengthening of green organizational behavior.

The aim of this research is to understand the social criticism message about deforestation in Indonesia through the song "Rat Tua" by FSTVLST. The current climate crisis can already be felt, for example, through temperature changes and high rainfall. Raising awareness about the importance of this climate crisis issue requires various efforts, one of which can be through music. Fans of the band will surely understand and become aware of the issues brought by their favorite band. This research aims to dissect the critical message in the song "Rat Tua" with various metaphors and archaic or rarely used language. It employs Ferdinand De Saussure's semiotic analysis method with data collection techniques in the form of document studies. FSTVLST creates a song about trees but does not use the word "tree". It can be concluded that human actions are the main factor in the climate crisis. Human awareness of trees and forests is still lacking, and deforestation is evidence that humans are not improving the earth but worsening the impact of the climate crisis.

Acknowledging that the climate crisis is the defining issue of our time, this paper argues that theological education needs to be attentive to the following in order to provide resources for the anxiety and grief that the community is coping with: 1) the biblical tradition of lament; 2) biblical texts that grapple with climate catastrophe; 3) the legacy of colonialism; 4) the possibility of resurrection hope. In addition, this paper suggests that traditional theological education is deeply implicated in our current climate crisis and briefly outlines how the curriculum would need to be refocused in order to realistically equip clergy to vigorously engage the challenges their communities are struggling with.

While there is an urgency to combat climate crisis and ecological breakdown, the burden of climate change is uneven and heavily affects those who have contributed the least. To further shed light on these processes of injustices perpetuated by the current climate crisis, this entry brings together different relevant concepts that seek to bridge gaps between colonialism, capitalism, and climate crisis in general, and more specifically in connection with renewable energy transitions.

A “lifeline out of the <scp>COVID</scp>‐19 crisis”? An ecofeminist critique of the European Green Deal

Animations, in their various genres, are an important amalgamation of art and technology that suggest new ways of thinking, feeling, and experiencing contemporary issues (Wells; Whitley). Animations can provide a commentary on the current planetary crisis, such as climate change, by offering a radically altered reality (Lundberg et al. 9). In the case of environmental animations, these issues become more evident because at their core is the production of knowledge, subjectivities, and speculations about the future of the planet and humanity. These problematisations usually arise from the centrality of non-human entities as narrative subjects (Starosielski). However, even in other genres of animation, such as fantasy, superhero fiction, and comedy, where non-human beings may or may not be at the narrative’s centre, it is possible to find suggestions regarding environmental issues emerging from characters, episodes, and specific events (see, for example, Vital, “Lapis Lazuli”; Vital, “Water”). Such is the case with Miraculous: Tales of Ladybug &amp; Cat Noir (2015–Present), where climate change is addressed in the episodes Stormy Weather 1 and Stormy Weather 2 with the supervillain Climatika, offering an original commentary on human responsibility in causing climate changes. This article examines how climate change in this animated series is constructed as black magic through these episodes, shown between Seasons 1 and 3. Black magic is understood as where people will use non-human phenomena to fulfil their dark intentions against the forces of light, often to the individuals’ benefit (Thacker). Despite its anthropocentric roots, the relationship between climate change and black magic in the animation is analysed using Jane Bennett’s concept of enchantment in the modern world. According to this concept, nature—often perceived as inert, passive, and instrumental—actively impacts on human life, regardless of human beings’ alienation from non-human entities’ affective power (Bennett). Thus, in the animation, although Aurore Beauréal, driven by selfish motivations, seeks to control time by becoming the supervillain Climatika, the effect of this manipulation proves to be completely contingent on fostering a world-without-us feeling, which has also been present in other animations and media. Negative Emotions, Akumatisation, and Black Magic Miraculous: Tales of Ladybug &amp; Cat Noir (Miraculous: Les aventures de Ladybug et Chat Noir) is a French 3D animated series created by Thomas Astruc, co-produced with South Korea, Japan, Italy, Brazil, and Portugal, and involving the studios Zagtoon, Method Animation, Toei Animation, SAMG Animation, SK Broadband, TF1, and Gloob. It is a superhero fiction series that tells the adventures of Marinette Dupain-Cheng (Ladybug) and Adrien Agreste (Cat Noir), two teenage students who possess jewels (Miraculous) that connect them to magical creatures (Kwamis). These characters mostly lead normal lives, keeping their superhero identities a secret (including from each other, fuelling a confused platonic love from Cat Noir for Ladybug and Marinette for Adrien). During crises, the Kwamis grant superpowers to both of them to protect Paris from the evil villain Hawk Moth (whose alter ego is Gabriel Agreste, Adrien’s father). The series is one of the most popular animations today, aired in over 120 countries and winner of several international awards (Aguasanta-Regalado). Hawk Moth possesses the Butterfly Miraculous, which enables him to create akumas (butterflies with the power to sense individuals with intense negative emotions, such as anger, distress, envy, and sadness, and akumatise them). At first, this butterfly grants Moth the ability to communicate telepathically with its target when it lands on and possesses an important object of the victim. Therefore, the villain makes an irresistible proposal to grant superpowers to the victim (usually in an attempt to reverse an unfortunate situation the victim faces) and, in return, the victim is expected to defeat Ladybug and Cat Noir. Akumatisation is a clear allegorical reference to demonic possession in the mythological terms of Judeo-Christian culture, while the akumatised villains are, less evidently, related to the image of the witch in Renaissance Europe. According to Carolyn Merchant, there was a consensus in the sixteenth century that witches, by making a pact with the devil, acquired the power to alter the weather drastically, produce diseases, destroy crops, and spread famine. Furthermore, some scientists of the time connected the behaviour of witches to an excess of melancholic humour, which was related to anxieties, sadness, and other extreme negative emotions that made them vulnerable to the devil’s attacks (Merchant 140). Therefore, in the episodes Stormy Weather 1 and Stormy Weather 2 there appears to be a manifestation of two out of the three levels of possession in the akumatised character, as indicated in the main demonology manuals of the sixteenth century. The first level, which is that of individual possession, affects the victim on psychological and physical levels, and their intentions and actions become controlled or inspired by the evil spirit. The third level involves the possibility of climatological possession, with the induction of extreme weather phenomena such as droughts and floods (Thacker 62). Aurore Beauréal—the villain of episodes Stormy Weather 1 and Stormy Weather 2—transforms into Climatika, resembling the witches of Renaissance Europe with all their powers of black magic. That is, a psychological and moral disposition induces Aurore Beauréal to undergo a radical metamorphosis to gain control over the world and achieve her objectives. This world control, driven by selfish objectives, which could be achieved through technological and scientific artifices, is depicted in the series as something stemming from the darkest depths of our beings—an innate desire for dominance and control for personal ends, a form of black magic. One of the dilemmas found in superhero fiction series and films in addressing climate change is the exploitation of exceptionally catastrophic weather events but concealing the long-term human actions that lead to transformations in the environment (McGowan). The other dilemma is the simplification of the environmental issue by transferring the possibility of its resolution to a hero. One interpretation is that the hero of these texts represents the status quo of corporations that contribute to the problem, but in sponsoring these series or films are not held accountable, or the climate problem is too readily fixed (Chatterji). However, the Miraculous animation addresses these dilemmas by examining extreme weather events and placing them directly in the hands of a character who is an ordinary yet ambitious individual, and like any person has emotional instabilities. Miraculous, then, explicitly expresses the anthropogenic nature of climate change and indicates the impossibility of effectively controlling the cosmos by those who, driven by their negative desires, resort to artifices to dominate planetary forces. Finally, the efforts of the superheroes Ladybug and Cat Noir prove insufficient to prevent Climatika’s return, who emerges as even more powerful due to a set of factors that promote and intensify the negative emotions of Aurore Beauréal. Therefore, Miraculous can highlight the human face of climate change and its inability to be easily overcome. Climatika: Revenge of the Weather Witch The first season starts with the story of Aurore Beauréal, a young student who dreams of becoming the weather girl for the KIDZ+ channel. In a contest involving numerous candidates, only she and Mireille Caquet (another student) entered the final. The fact that Caquet is an extremely shy and calm young woman led Beauréal to believe that she would easily win the competition over Caquet, due to Beauréal having a more outgoing nature and assertive exploration of her physical appearance. Nevertheless, Aurore suffered an unexpected and humiliating defeat (with a difference of half a million votes) that was seen nationwide. Hawk Moth senses the vibrations of extreme anger and sadness from Aurore Beauréal and sends an akuma to her, transforming her into Climatika (Stormy Weather). The aesthetics of Climatika are related to the stereotype of the modern teenage witch in contemporary fantasy stories. She is depicted wearing a pleated mini skirt and a short dark blue blouse with puffy sleeves—a retro trend from the 1980s lending a romantic and feminine touch to the composition. The wand or the magic broomstick is replaced by an umbrella, from which she casts her weather control powers, and her expression is that of a person possessed by a demon. In this sense, there are similarities with the character Lapis Lazuli from Steven Universe, who also had an aesthetic related to the witch stereotype, but within the 1960s–1970s hippie culture. Moreover, Lapis Lazuli’s powers are associated with the occult and evil, as she can control the entire hydrological cycle (Vital, “Water”). The similarities end here, as Lapis Lazuli herself is an alien and water elemental who destabilises and disrupts the attempts of control and domination promoted by the characters representing modern science and the State. However, Climatika uses a technical device (black magic) to control the weather and achieve her revenge goals. She causes catastrophic climatic events and promotes horror in the name of a global order that satisfies her desires. The instrumentalisation that Climatika promotes through black magic subtly brings her closer to the scientists who sought to investigate and control nature for human progress during the early days of the Scientific Revolution. In the sixteenth century, scientists such as Francis Bacon commonly used metaphors involving the torture of witches and the exploitation of nature to uncover their sec

The climate crisis is a global and urgent ecological problem facing humanity that cannot be avoided. The various ecological and environmental catastrophes caused by the current climate crisis lead to the politics of developing science and technology to solve them. However, the climate crisis is also rearranging human society in the midst of environmental changes that cannot be predicted by science and technology. This article begins with a critique of the science-technoism, anthropocentrism, colonialism, and developmentalism of the mainstream climate crisis discourses by asking: whose crisis is the climate crisis, and whose responsibility is it? This article calls for a deconstruction of the science-technoism discourse surrounding the climate crisis and a reconstruction of the relationship between humans and nature, especially through ecofeminism and new materialist feminism. By elucidating ecofeminism's decolonization theory of the climate crisis and new material feminism's becoming-climate debate, this study critically examines the issue of women's victimization in the climate crisis and considers whether nature can become a public subject in our society. Based on the analysis of feminist politics surrounding the climate crisis, this study proposes becoming ecological citizens as a new feminist citizenship in the era of climate crisis through the case study of women peasants' ecological citizenship practices based on interspecies relations.

Global warming, which poses a serious challenge to the survival and development of human society, has become an important issue in each country's constitution and related regulatory laws, centering on the right to live and the right to the environment to protect the global ecosystem together while minimizing environmental risks in response to climate change. Based on this research background, this study examined the validity of the basic rights protection screening criteria and measures through comparative case analysis of the Constitutional Court's decision in August 2024 that Article 8 (1) of the Framework Act on Carbon Neutrality and Green Growth did not conform to the Constitution and the German Federal Constitutional Court's climate decision (BVerfG 157, 30f) in 2021. As a result of the study, first, it is noteworthy that the application of laws and administrative plans by the Constitutional Court to set goals for reducing greenhouse gases is based on the environmental rights, which are basic rights under the constitution, and that the state's obligation to protect basic rights to prevent infringement of basic rights is recognized. Therefore, based on Articles 10 and 35 (1) of the Constitution, the state should actively take measures to protect basic rights against environmental rights violations, and it can also be applied to the possibility of infringement of environmental rights due to global warming caused by greenhouse gas accumulation and climate change caused by climate change. Second, it is very reasonable that the Constitutional Court focused on the institutional effectiveness of Article 8 (1) of the Framework Act on Carbon Neutrality in accordance with the goals of reducing greenhouse gases, setting only the reduction goals in detail by 2030 and not presenting additional quantitative levels in any form regarding the reduction goals from 2031 to 2049. In this context, it is also noteworthy that the Federal Constitutional Court of Germany made it clear that Article 20a of the German Framework Act already has a duty of care to give close and special consideration to the risks that the current climate crisis will bring about gradually for the benefit of future generations, keeping in mind the possibility of serious or irreparable damage. Above all, the decision by the Federal Constitutional Court of Germany on April 29, 2021, to be unconstitutional, is significant in that it enhances the importance and preemptive response to the climate crisis and recognizes the scope of the future generation's obligation to protect the environment. In particular, the logical structure emphasizing the principle of prohibiting the underprotection of basic rights and the current generation's climate protection responsibility for future generations is considered to have had some influence on the Constitutional Court's decision on August 29, 2024, to be inconsistent with Article 8 (1) of the Framework Act on Carbon Neutrality. Based on the results of this study, it is expected that the state will consistently maintain the minimum protection ban principle to manage greenhouse gas emissions and climate change at a sufficient level with appropriate and efficient minimum protection measures.

In the context of the current global ecological and climate crisis, there are increasing calls in the environmental sustainability literature to recognize the validity and value of Indigenous knowledge systems. At the same time, the limitations of utilitarian frameworks of environmental decision‐making are becoming clearer to many researchers and practitioners, who see a need to engage with the underlying ethical questions of sustainability, such as ‘What is to be sustained, and for the benefit of which forms of life?’ At the interface between these two urgent imperatives, lies a question that has remained marginal in the sustainability literature: How can the environmental ethics of Indigenous societies help frame sustainability science and practice? Based on a case study from Nyikina Country in northern Australia, we show here how the ethical principles embedded in an Indigenous hydro‐ecological knowledge system can help reframe, and address, sustainability crises as crises of relationships. Learning from the linkages between custodial and hydro‐ecological relationships in Nyikina Country, we discuss three contributions of relational thinking to sustainability research and practice. First, at a governance level, the need to embed ontological plurality into state environmental policy. Second, at a management level, the priority of continued communication between the Country and its custodians. Third, at the level of knowledge production, the imperative for sustainability researchers and practitioners to bring to their research process the relational qualities of pluralism, reciprocity and care that are at the core of Nyikina and other Indigenous ecological ethics. A free Plain Language Summary can be found within the Supporting Information of this article.

Cities are key players in the current energy and climate crisis. Not only do they account for two-thirds of global final energy consumption and produce 75% of total greenhouse gas emissions, but they also offer opportunities to respond to these challenges through local actions, such as the installation of rooftop photovoltaic (RPV) systems. However, caution is needed to minimize the socio-environmental impacts that renewable deployment causes as well. This study analyses the implications of RPV in terms of primary extraction material requirements and environmental and social impacts using the city of Vitoria-Gasteiz (Spain) as a case study. Both environmental and social life cycle assessments (LCA) were performed by modeling the potential annual photovoltaic electricity production of 473 GWh found for Vitoria-Gasteiz, and comparing it to the same amount of electricity produced by the conventional Spanish electricity mix. We employed the openLCA software, with the ecoinvent 3.10 database and the soca v3 add-on module. The inventory of ecoinvent for RPV electricity production was updated in order to reflect the per capita primary extraction material requirements and compare them to population weighted global material reserves, resources and in-use stocks. A literature review is included to illustrate the socio-environmental impacts of mining. Results show a very high ratio of primary extraction requirements to reserves for gold (28.5%), silver (29.4%), and tin (56.2%). In addition, the deployment of RPV would increase the in-use stocks of silver by 12%, and the aluminum and tin stocks by 9%. Regarding silicon, despite its reserves being abundant, global polysilicon production capacity should be at least tripled in a 25-year scenario. Hence, recycling activities should be more than doubled to avoid an increase in mining. Environmental-LCA shows a significant reduction for all analyzed impact categories, especially climate change (79%), acidification (71%), and land (70%), and water use (63%). In contrast, social-LCA shows no substantial changes in risk levels, as the economic activity in photovoltaic supply chains remains largely concentrated in developing countries, generating similar social impacts. By acknowledging the socio-environmental trade-offs of renewable energies, cities can foster a fair energy transition that is both materially grounded and ecologically aware.