Harsh Anand
Beyond the Thermometer: Unpacking the Complexities of Climate Justice
The climate crisis, often framed as a purely scientific or technological challenge, is in reality a deeply entangled web of social, political, ethical, and historical issues. While global temperatures continue to rise, threatening ecosystems and human livelihoods, a critical paradox persists: those who have contributed least to the problem often bear its heaviest burdens.
This piece delves into this multifaceted crisis, drawing insights from diverse perspectives—from postcolonial historical critiques and indigenous environmental philosophies to religious ethics and the stark realities of environmental governance in India—to argue for a more holistic and just approach to climate action.
The Anthropocene and the Human as a Geological Agent
Historian Dipesh Chakrabarty profoundly reshapes our understanding of humanity’s role in the climate crisis through his concept of the Anthropocene. He argues that human activities have become so pervasive and impactful that we have effectively entered a new geological epoch, one where humanity functions as a geological force. This realization blurs the traditional distinction between natural history (the realm of necessity) and human history (the realm of freedom and agency). Climate change, in Chakrabarty’s view, compels us to confront the uncomfortable truth that our collective actions, often driven by economic and political choices, have unintended planetary consequences that transcend conventional historical narratives.
This perspective aligns with the idea of climate change as a “hyperobject”—a term coined by Timothy Morton—something so massively distributed in time and space that it defies easy comprehension or singular human perception. It forces us to think on scales far beyond individual lives or national borders, demanding a radical shift in our intellectual and political frameworks.
Caste, Nature, and Environmental Injustice in India
In the Indian context, the complexities of climate justice are further illuminated by the enduring structures of caste. Mukul Sharma, in his seminal work Caste and Nature, reveals the intimate and often brutal connection between the caste system and environmental issues. He argues that mainstream environmental narratives often overlook the distinct and harsh experiences of Dalits, whose relationship with nature is frequently characterized by pollution, impurity, and exploitation. Unlike romanticized or Brahmanical views of nature, Dalit experiences are rooted in systemic oppression, where their labor and very existence are intertwined with environmentally hazardous tasks and unequal access to resources.
Sharma critiques the notion that the caste system inherently fostered “conservation from below,” asserting that such views ignore the violent caste order that undergirded it. His work firmly establishes caste as a critical dimension of environmental injustice, demonstrating how it dictates who bears the brunt of environmental degradation and who benefits from resource extraction. True environmental justice in India, therefore, necessitates confronting and dismantling caste-based inequalities.
An Ethical Foundation: The Islamic Environmental Ethic
Beyond academic critiques, religious traditions offer profound ethical frameworks for environmental stewardship. The Islamic perspective on environmentalism, for instance, is deeply rooted in core theological concepts that emphasize humanity’s role as caretakers of creation. The principle of Tawhid, the oneness of God, implies that all creation belongs to the Divine, fostering reverence for nature as a manifestation of God’s wisdom. Humans are not owners but Khalifa (stewards or vicegerents) on Earth, entrusted with the responsibility to protect and nurture the environment for present and future generations.
The concept of Mizan, or balance and justice, further underscores the Islamic environmental ethic. The universe is seen as created in perfect harmony, and disrupting this balance through environmental degradation is considered an act against divine order. This extends to environmental justice, advocating for equitable resource distribution and protection from harm. Islamic teachings also promote conservation, discourage wastefulness (Israf), and provide practical guidance through the Prophet Muhammad’s traditions (Hadith) on sustainable practices. This rich ethical tradition offers a powerful moral compass for addressing contemporary environmental challenges.
The Response: Mitigation, Adaptation, and the Greenwashing Trap
The global response to climate change typically revolves around two strategies: mitigation and adaptation. Mitigation aims to reduce greenhouse gas emissions at their source (e.g., renewable energy, energy efficiency), addressing the root cause of the problem. Adaptation, conversely, focuses on adjusting to the unavoidable impacts of climate change (e.g., sea walls, drought-resistant crops). While both are crucial, debates often arise over their prioritization and ethical implications. High-emitting nations are often seen as having a greater responsibility for mitigation, while vulnerable nations disproportionately bear the costs of adaptation, raising questions of climate justice.
However, the implementation of these strategies is fraught with challenges, particularly in countries like India. Environmental regulations, despite a comprehensive legal framework, often face weak enforcement, regulatory dilution, and a constant tension between economic development and environmental protection. This context makes India a fertile ground for practices that undermine genuine climate action, such as greenwashing through carbon credits.
Carbon credits, theoretically designed to incentivize emission reductions, have become a contentious issue. Critics argue that they often allow polluting industries to avoid genuine internal decarbonization efforts by simply purchasing offsets, effectively “paying to pollute”. Concerns about the quality of offset projects (lack of additionality, permanence, or leakage), double-counting, and even human rights abuses associated with land-based projects further fuel the greenwashing critique. In India, where environmental oversight can be weak, the risk of carbon credits becoming a smokescreen for continued industrial pollution is particularly high, diverting attention and resources from fundamental systemic changes.
Towards a Just and Holistic Climate Action
Understanding the climate crisis requires moving beyond a singular lens. As Chakrabarty shows, it demands a historical consciousness that acknowledges humanity’s geological agency. As Sharma illustrates, it necessitates confronting deep-seated social inequalities like caste. As Islamic ethics remind us, it calls for a profound sense of stewardship and justice. And as the debates around mitigation, adaptation, and carbon credits reveal, it requires vigilance against superficial solutions that perpetuate injustice.
A truly effective and equitable climate action plan must integrate these diverse perspectives. It must prioritize genuine emission reductions, ensure that adaptation efforts are just and locally appropriate, and critically scrutinize market-based mechanisms like carbon credits to prevent greenwashing. Ultimately, achieving climate justice means addressing not just the symptoms of environmental degradation, but the historical, social, and economic structures that make certain communities disproportionately vulnerable while absolving others of their responsibility.
About the contributor
Harsh Anand is a student of Integrated MA History at the University of Hyderabad.
Disclaimer
All views expressed in the article belong solely to the author and not necessarily to the organisation.
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Acknowledgement
This article was posted by Varisha Sharma, a research intern at IMPRI.
