The tip of the iceberg: Ice as a non-human actor in the climate change debate

2011 ◽  
Vol 34 (1) ◽  
pp. 133-150 ◽  
Author(s):  
Lill Rastad Bjørst
Keyword(s):  
Climate Change ◽  
United Nations ◽  
Indigenous Peoples ◽  
Global Climate Change ◽  
Global Climate ◽  
Core Region ◽  
Hybrid Networks ◽  
The Arctic ◽  
Central Aspect

Abstract The global climate change debate has the Arctic as a core region of concern and ice has become a central aspect of discourses. This article discusses ice representations from six different contexts linked to the 2009 United Nations Climate Change Conference (COP15) in Copenhagen. The author argues that even though the discussions often seem to be centred on ice alone, the latter enters into narratives and metaphors that have wider implications for how the Arctic and its Indigenous peoples are represented. Ice becomes a non-human actor, framing the discussions, acting in specific ways, and linking hybrid networks. Indeed it is used in diverse platforms by scientists, politicians, governments, and NGOs, as well as by Inuit hunters and fishers.

Global Climate Change: Real or Myth?

2014 ◽  
Author(s):  
Michael H. Fox
Keyword(s):  
Climate Change ◽  
United Nations ◽  
Greenhouse Gases ◽  
Global Climate Change ◽  
Global Climate ◽  
An Inconvenient Truth ◽  
The World ◽  
The United Nations ◽  
Earth’S Climate ◽  
The One

We, the teeming billions of people on earth, are changing the earth’s climate at an unprecedented rate because we are spewing out greenhouse gases and are heading to a disaster, say most climate scientists. Not so, say the skeptics. We are just experiencing normal variations in earth’s climate and we should all take a big breath, settle down, and worry about something else. Which is it? A national debate has raged for the last several decades about whether anthropogenic (man-made) sources of carbon dioxide (CO2 ) and other so-called “greenhouse gases“ (primarily methane and nitrous oxide) are causing the world to heat up. This phenomenon is usually called “global warming,” but it is more appropriate to call it “global climate change,” since it is not simply an increase in global temperatures but rather more complex changes to the overall climate. Al Gore is a prominent spokesman for the theory that humans are causing an increase in greenhouse gases leading to global climate change. His movie and book, An Inconvenient Truth, gave the message widespread awareness and resulted in a Nobel Peace Prize for him in 2008. However, the message also led to widespread criticism. On the one hand are a few scientists and a large segment of the general American public who believe that there is no connection between increased CO2 in the atmosphere and global climate change, or if there is, it is too expensive to do anything about it, anyway. On the other hand is an overwhelming consensus of climate scientists who have produced enormous numbers of research papers demonstrating that increased CO2 is changing the earth’s climate. The scientific consensus is expressed most clearly in the Fourth Assessment Report in 2007 by the United Nations–sponsored Intergovernmental Panel on Climate Change (IPCC), the fourth in a series of reports since 1990. The IPCC began as a group of scientists meeting in Geneva in November 1988 to discuss global climate issues under the auspices of the World Meteorological Organization and the United Nations Environment Program.

The Frontier Research System for Global Change—The International Arctic Research Center (Frontier-IARC): its Origin and Tentative Science Plan

1999 ◽  
Vol 33 (1) ◽  
pp. 81-84
Author(s):  
Jinro Ukila ◽  
Moloyoshi Ikeda
Keyword(s):  
Climate Change ◽  
Global Change ◽  
Global Climate Change ◽  
Large Scale ◽  
Global Climate ◽  
Research Effort ◽  
Arctic Region ◽  
Research Center ◽  
The Arctic ◽  
Research System

The Frontier Research System for Global Change—the International Arctic Research Center (Frontier-IARC) is a research program funded by the Frontier Research System for Global Change. The program is jointly run under a cooperative agreement between the Frontier Research System for Global Change and the University of Alaska Fairbanks. The aim of the program is to understand the role of the Arctic region in global climate change. The program concentrates its research effort initially on the areas of air-sea-ice interactions, bio-geochemical processes and the ecosystem. To understand the arctic climate system in the context of global climate change, we focus on mechanisms controlling arctic-subarctic interactions, and identify three key components: the freshwater balance, the energy balance, and the large-scale atmospheric processes. Knowledge of details of these components and their interactions will be gained through long-term monitoring, process studies, and modeling; our focus will be on the latter two categories.

scholarly journals Global Climate Change and Indigenous Peoples in Taiwan: A Critical Bibliometric Analysis and Review

2020 ◽  
Vol 13 (1) ◽  
pp. 29
Author(s):  
Mucahid Mustafa Bayrak ◽  
Yi-Ya Hsu ◽  
Li-San Hung ◽  
Huei-Min Tsai ◽  
tibusungu ‘e vayayana
Keyword(s):  
Climate Change ◽  
Bibliometric Analysis ◽  
Climate Change Adaptation ◽  
Indigenous Peoples ◽  
Global Climate Change ◽  
Disaster Recovery ◽  
Global Climate ◽  
Ecological Knowledge ◽  
Typhoon Morakot ◽  
Post Disaster

In recent years, the subject of Indigenous peoples and global climate change adaptation has become a rapidly growing area of international study. Despite this trend, Taiwan, home to many Indigenous communities, has received relatively little attention. To date, no comprehensive review of the literature on Taiwan’s Indigenous peoples and global climate change has been conducted. Therefore, this article presents a bibliometric analysis and literature review of both domestic and international studies on Taiwan’s Indigenous peoples in relation to resilience, climate change, and climate shocks in the 10-year period after Typhoon Morakot (2009). We identified 111 domestic and international peer-reviewed articles and analyzed their presentation of the current state of knowledge, geographical and temporal characteristics, and Indigenous representation. Most studies were discovered to focus on post-disaster recovery, particularly within the context of Typhoon Morakot, as well as Indigenous cultures, ecological wisdom, and community development. This study also discovered relatively few studies investigating how traditional ecological knowledge systems can be integrated into climate change adaptation. Most studies also adopted a somewhat narrow focus on Indigenous resilience. Large-scale quantitative and longitudinal studies are found to be in their infancy. We observed a geographical skewness among the studies in favor of southern Taiwan and relatively limited engagement with contemporary studies on Indigenous peoples and climate change. We furthermore determined a large overlap between the destruction path of Morakot and study sites in the articles. Indigenous scholars have managed to find a voice among domestic and international outlets, and an increasing number of scholars have argued for more culturally sensitive approaches to post-disaster recovery and disaster management in Taiwan.

scholarly journals The EU and its Arctic spirit: Solving Arctic climate change from home?

European View ◽  
2019 ◽  
Vol 18 (2) ◽  
pp. 156-162
Author(s):  
Romain Chuffart ◽  
Andreas Raspotnik
Keyword(s):  
Climate Change ◽  
Greenhouse Gas Emissions ◽  
Greenhouse Gas ◽  
Global Climate Change ◽  
Global Climate ◽  
Arctic Climate ◽  
The Arctic ◽  
Arctic Climate Change ◽  
Global Heating ◽  
The Eu

Dealing with climate change and developing the Arctic sustainably are often seen as both binary and contradictory sets of challenges. The EU is in a unique position in Arctic affairs: unlike non-Arctic states, it is part of and linked to the region. However, the EU is at risk of missing the opportunity to be a leader in setting standards for a coherent and sustainable approach for the region. The Arctic is often used as a symbol for global climate change and, conversely, climate change is also used as a reason for more Arctic engagement. Yet, the roots of global heating—greenhouse gas emissions—mostly originate from outside the region. This article asks whether the path towards more EU–Arctic involvement should start closer to home.

scholarly journals Climate Change Totems and Discursive Hegemony Over the Arctic

2021 ◽  
Vol 6 ◽  
Author(s):  
Chui-Ling Tam ◽  
Suzanne Chew ◽  
Anabela Carvalho ◽  
Julie Doyle
Keyword(s):  
Climate Change ◽  
Indigenous Peoples ◽  
Polar Bear ◽  
Global Climate ◽  
The Arctic ◽  
Climate Change Negotiations ◽  
Change Perception ◽  
Climate Change Perception ◽  
Ecological Relations ◽  
Climate Crisis

The Arctic and its animals figure prominently as icons of climate change in Western imaginaries. Persuasive storytelling centred on compelling animal icons, like the polar bear, is a powerful strategy to frame environmental challenges, mobilizing collective global efforts to resist environmental degradation and species endangerment. The power of the polar bear in Western climate imagery is in part derived from the perceived “environmental sacredness” of the animal that has gained a totem-like status. In dominant “global” discourses, this connotation often works to the detriment of Indigenous peoples, for whom animals signify complex socio-ecological relations and cultural histories. This Perspective article offers a reflexive analysis on the symbolic power of the polar bear totem and the discursive exclusion of Indigenous peoples, informed by attendance during 2015–2017 at annual global climate change negotiations and research during 2016–2018 in Canada’s Nunavut Territory. The polar bear’s totem-like status in Western imaginaries exposes three discursive tensions that infuse climate change perception, activism, representation and Indigenous citizenship. The first tension concerns the global climate crisis, and its perceived threat to ecologically significant or sacred species, contrasted with locally lived realities. The second tension concerns a perceived sacred Arctic that is global, pristine, fragile and “contemplated,” but simultaneously local, hazardous, sustaining and lived. The third tension concerns Indigenization, distorted under a global climate gaze that reimagines the role of Indigenous peoples. Current discursive hegemony over the Arctic serves to place Indigenous peoples in stasis and restricts the space for Arctic Indigenous engagement and voice.

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