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Tuesday, September 15, 2026

 

Acknowledging local climate change experiences is essential for policy reforms




University of Turku

Impact of climate change

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An aftermath of climate change in coastal Kerala; Ponnani, Malappuram

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Credit: P. Afna





New study highlights the importance of lived experience, local knowledge, and community voices in climate change communication. The researchers call for climate policies and communication strategies in the Global South to move beyond broad, one-size-fits-all approaches and instead recognise the lived realities of the communities most exposed to climate change.

While people across the globe are experiencing various impacts of the changing climate, governments and communicators often use top-to-bottom, uniform communication strategies to inform people about climate change.

Challenging the assumptions behind these communication approaches, researchers found evidence that people living in different coastal socio-ecological settings can experience, understand and respond to climate change in different ways, even within a broadly similar geographic and socio-ecological settings. The findings, published in the journal Ocean & Coastal Management, from the coastal region of Kerala within southern India reveal an important gap between awareness of climate change and scientific understanding of its causes.

The researchers studied people’s perceptions, beliefs and knowledge about climate change in two coastal regions, one low-lying island and the other a mainland coast. For example, people from Vypin, a low-lying island, expressed concern about sea-level rise, recurrent flooding, and land subsidence, while people from Kozhikode mainland coast often spoke about declining fish abundance and changes in the size of sardines.

The researchers documented many such accounts, demonstrating that lived experience can provide a detailed understanding of climate change even when people may not use scientific terminologies to describe it. The study also found that people do not interpret climate change solely through scientific explanations. Participants connected climate change with deforestation, pollution, plastic waste disposal, urbanisation, and other local environmental changes. Some also explained climate change through religious and cultural worldviews, including ideas of divine control, punishment or an approaching end of the world. Other misconceptions included the idea that climate change is caused by local environmental issues, such as dumping of plastic waste.

“These perspectives should not simply be dismissed as ignorance; rather, they reveal how communities make sense of a complex and uncertain phenomenon through culturally embedded ways of understanding the world. These different understandings are also suggested to influence people's sense of agency,” says Doctoral Researcher P. Afna from the Indian Institute of Forest Management, Bhopal.

Afna also points out that some misconceptions about the causes of climate change may create an inflated sense of responsibility among individuals and local communities, who may believe that changing their own behaviour alone can address a problem driven by much larger structural processes. This can potentially shift attention away from the responsibilities of governments, high-emitting sectors, and other powerful actors to provide adaptation support, climate finance, and other forms of assistance.

The findings also show that climate vulnerability is not experienced uniformly. Participants described concerns ranging from livelihood losses and temporary relocation to threats to homes, education, health, and psychological well-being. Some participants expressed fears that rising seas could eventually take their homes, while others considered migration as a possible response to increasing vulnerability.

Importantly, communities were not simply passive victims of climate change. They described a range of responses, including afforestation, reducing plastic pollution, coastal protection, and nature-based approaches. In Vypin, for example, some participants identified mangroves as a means of reducing erosion and protecting settlements, and some had planted mangroves around their homes. The study also found a substantial difference in perceived agency: 65% of participants in Vypin said they could do something to address climate change, compared with 16.25% in Kozhikode.

Rethinking how climate change is communicated

By analysing these results, and comparing it with the current climate change policies in Kerala, India, the researchers argue that climate communication cannot rely only on broad, top-down messages or scientific terminologies. Instead, communication needs to connect scientific knowledge with what people see, experience, and value in their own environments.

“People living at the forefront of climate change already possess important and relevant knowledge about the changes occurring around them. The challenge is to connect this lived experience with scientific understanding without dismissing local knowledge, cultural beliefs or community perspectives,” says Doctoral Researcher Jithin Vijayan from the Department of Biodiversity Sciences, University of Turku in Finland.

The study calls for more place-responsive approaches that bring together scientific knowledge, local and indigenous knowledge systems, community experiences, and diverse cultural worldviews. They recommend locally adapted communication materials, participatory dialogues, experiential education, and the co-production of climate knowledge with communities, with examples. Researchers also suggests a roadmap for implementing the findings within the policy framework.

The study was carried out by a collaborative team of researchers from the Indian Institute of Forest Management, Nature Conservation Foundation-India, and the Department of Biodiversity Sciences, University of Turku, Finland.

Improved climate forecasts alone won’t protect Africa’s poorest farmers



Without practical support, looming El Niño event likely to amplify inequalities



University of Sydney

Pastoralist Naltwasha Leripe with her goat herd

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Pastoralist Naltwasha Leripe with her goat herd in Samburu, Kenya.

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Credit: Photo by Georgina Goodwin. Courtesy of Conservation International





As Africa prepares for the arrival of a powerful El Niño weather event, an international team of researchers led by the University of Sydney and Imperial College London has found that access to improved forecasts alone will not protect many of the region’s poorest livestock farmers from the impacts of climate change.

Published today in Nature Sustainability, the study shows that weather information must be paired with practical “risk-smoothing” measures, such as supplementary livestock feed, drought insurance, targeted financial support or improved market access, so that farmers at risk of losing livestock can act before drought strikes.

By combining improved access to climate information with supported risk-smoothing, livestock farmers can avoid environmental trade-offs that occur when either is used in isolation.

Lead author Dr Matt Clark, a Research Associate in Sustainability Science with the Thriving Oceans Research Hub in the University of Sydney’s School of Geosciences, said climate variability was becoming an “inequity multiplier”.

“If the forecasts prove correct and we see a near-record El Niño develop, we expect this will amplify inequalities across southern African rangelands,” Dr Clark said.

“The problem isn’t that poor farmers don’t have climate information. The problem is they often can’t afford to act on it. Wealthier producers can reduce herd sizes ahead of drought and rebuild when conditions improve. Many small-scale pastoralists simply don’t have that financial buffer.”

Across southern Africa, millions of pastoralists depend on cattle, sheep and goats grazing vast rangelands stretching across Botswana, Eswatini, Lesotho, Mozambique, Namibia, South Africa and Zimbabwe. Livestock are far more than a source of income, they are a family’s savings, food security and cultural identity, often passed down through generations.

As climate change brings more variability between good seasons and severe drought, those communities face increasingly difficult decisions. Wealthier livestock owners can often sell animals before drought, preserve their savings and rebuild their herds when conditions improve. Poorer pastoralists are frequently forced to keep their animals on increasingly stressed landscapes, risking devastating livestock losses that can trap families in poverty.

“It’s not that the people we work with aren’t thinking about adapting to climate change,” said Dr Gina Arena, Science Lead for Herding for Health, Conservation International.

“It’s that with greater uncertainty in climate comes greater risk. We need to help people identify the best decisions and reduce the risk of implementation. Research like this helps us do that,” Dr Arena said.

Applying detailed modelling alongside work with non-government organisations in the field, the researchers found that climate forecasts can become substantially more effective when combined with support that enables households to respond before drought takes hold.

“The encouraging finding is that this isn’t about inventing new technology. It is about applying existing knowledge in new ways,” Dr Clark said.

“Weather forecasting is becoming increasingly accurate. The opportunity now is to make sure those forecasts are paired with practical support so the people who need them most can actually benefit.”

The study suggests this combination of climate information and risk-smoothing can improve livelihoods, reduce inequality and protect rangelands at the same time, overcoming trade-offs that have long challenged climate adaptation programs.

While developed for southern African pastoral systems, Dr Clark said the framework could also help livestock producers in other climate-vulnerable grazing lands, including in Australia.

“The methodology we’ve developed for southern African pastoralists could equally be applied in Australia and other regions facing increasingly variable rainfall. As climate extremes become more common, adaptation needs to be as much about helping people act as improving the forecasts themselves.”

Testing climate adaptation at scale

The researchers developed a model representing pastoral communities across seven southern African countries, drawing on projected rainfall patterns from European climate models together with empirical data on livestock, vegetation and community wealth.

The first simulation represented a business-as-usual future, showing that increasing rainfall variability reduced household wealth, increased livestock losses, degraded grasslands and widened inequality.

The second tested adaptation strategies. Access to forecasts alone delivered only modest benefits because many households lacked the financial capacity to respond, while risk-smoothing measures on their own could force environmental trade-offs.

The third simulation examined how adaptation could spread between neighbouring communities. Based on conservation programs such as Conservation International’s Herding for Health initiative, it showed that when practical support accompanied climate information, communities learned from one another and adoption became self-reinforcing, providing a pathway for climate adaptation at scale.

“It's easy to think of mathematical modelling as abstract, but here it is doing something very practical," said Cosima Fröhner, former Mary Lister McCammon Fellow at Imperial College London. “We simulate the decisions of thousands of individual livestock farmers under different climate conditions and interventions for adaptation. As the model settles into a stable state, the wider patterns and the trade-offs between interventions emerge from all those individual decisions.”

The research was conducted through an international collaboration involving the University of Sydney, Imperial College London, Conservation South Africa, the South African Environmental Observation Network, the Max Planck Institute for Evolutionary Anthropology, the University of California Merced and the Santa Fe Institute.

Modernised herding practice, Eastern Cape, South Africa.

Modernised herding practice, Eastern Cape, South Africa.

Credit

Photo by Will McCarry. Courtesy of Conservation International

Lead author Dr Matt Clark

Lead author Dr Matt Clark from the University of Sydney holding a chameleon on field work in East Africa.

Credit

Photo supplied: University of Sydney

DOWNLOAD images from Africa and of the researcher at this link.
Photos from Conservation International must credit photographer by name and mention Conservation International.

RESEARCH

Clark, M. et al ‘Minimising climate change adaptation trade-offs in African rangelands’ (Nature Sustainability 2026). DOI: 10.1038/S41893-026-01938-0

DECLARATION

The researchers declare no conflicts of interest. Funding for the study was received from the Leverhulme Trust, Research England and UK Research and Innovation.

Wednesday, August 26, 2026

'No Room for Bhagwat': Interfaith group blasts Hindutva leader's upcoming MSG speech

(RNS) — 'There is no room for Mohan Bhagwat and RSS hatred in our city,' said Brad Lander, Democratic nominee for Congress, of Bhagwat’s speaking engagement at Madison Square Garden.
Brad Lander, center, speaks during a demonstration against Mohan Bhagwat at City Hall on Tuesday, Aug. 25, 2026, in New York City. (RNS photo/Fiona André)


NEW YORK (RNS) — A coalition of faith leaders and religious advocates gathered at New York’s City Hall on Tuesday (Aug. 25) to denounce the upcoming visit of Mohan Bhagwat, leader of the Hindu nationalist paramilitary organization Rashtriya Swayamsevak Sangh (RSS) based in India.

Brad Lander, a New York Democratic Party nominee for Congress and former New York City comptroller, denounced what he described as an exclusionary and discriminatory ideology. 

“There is no room for Mohan Bhagwat and RSS hatred in our city,” he said, adding the organization “fomented violence and promoted hatred against Muslims, against Sikhs, against Dalits, against Christians.”

The press conference, organized by the progressive advocacy organization Hindus for Human Rights, included speakers from the Indian American Muslim Council, the Interfaith Center of New York, Riverside Church and the New York State Council of Churches.

Bhagwat, chief of the RSS since 2009, is expected to address 5,000 Hindu Americans at Madison Square Garden on Saturday (Aug. 29). His visit has prompted outcry in the U.S., including from the U.S. Commission on International Religious Freedom. Meanwhile, some Hindu American organizations have accused Bhagwat’s critics of leveraging opposition to Hindu nationalism, also called Hindutva, to spew anti-Hindu hate.

Rashtriya Swayamsevak Sangh (RSS) chief Mohan Bhagwat addresses students during an India International Movement to Unite Nations (IIMUN) event in Mumbai, India, Thursday, Aug. 6, 2026. (AP Photo/Rafiq Maqbool)

Founded in 1925 during British colonial rule, the RSS promotes a vision of India as a Hindu-first nation and describes itself as a cultural and social movement dedicated to strengthening Hindu society. The ideology also emerged as a response to the continent’s long history of Muslim conquests, which the RSS has presented as a period of Hindu subjugation. Its members formed India’s current ruling party, the Bharatiya Janata Party (BJP), and the organization has survived multiple bans to now serve as an ideological mentor and launching pad for several high-ranking politicians in the party, including Prime Minister Narendra Modi. 

Human rights groups have accused the RSS and BJP of orchestrating decades of violence against minorities in India, a claim the RSS has repeatedly denied, though their philosophy paints Muslim and Christian Indians as foreigners. Since Modi’s election in 2014, human rights organizations and watchdog groups have documented a sharp rise in state-sanctioned discrimination, hate speech and vigilante-led violence targeting religious minorities and critics in India. 



Bhagwat rarely addresses American Hindus and hasn’t visited the country since 2018, when he attended the World Hindu Congress in Chicago.

The “Universal Oneness Celebration,” which will mark the RSS centenary, promises to emulate Sanskrit principles of unity and family. The rally is supported by 135 Hindu American organizations and is expected to draw temple representatives, yoga organizations and cultural groups. Bhagwat is then expected to attend two more private events in New York before heading to Canada.

American Hindus for Dialogue, which organized the event, addressed the outcry sparked by Bhagwat’s visit in a press release. 

The RSS “has also played a prominent and, at times, debated role in India’s modern history, making Dr. Bhagwat a figure of considerable interest to observers, supporters and critics alike. His New York remarks will offer a direct opportunity to hear his perspective on the unity theme anchoring this year’s program,” the organization wrote. 

Members of the Hindu nationalist Rashtriya Swayamsevak Sangh (RSS) during an event in Bhopal, India, in 2016. The RSS, parent organization of the ruling Bharatiya Janata Party, combines Hindu religious education with self-defense exercises. (Photo by Suyash Dwivedi/Wikipedia/Creative Commons)

Asif Mahmood, vice chair of the U.S. Commission on International Religious Freedom (USCIRF) who was born in Pakistan, condemned Bhagwat’s U.S. visit in a statement posted on the organization’s X account.

“India’s PM Modi is a member of the Rashtriya Swayamsevak Sangh (RSS), an Indian umbrella organization whose sub-groups have perpetrated attacks on religious minorities, incl. Christians & Muslims,” he wrote in the post.

His colleague, Commissioner Gene Mills, also decried Bhagwat’s visit and urged American leaders not to receive him. His statement linked to the commission’s recent report, which found RSS members responsible for and tolerant of religious freedom violations. The report cited violent acts committed by Hindu nationalist mobs against Christians and Muslims. For example, in June, a Hindu nationalist mob attacked 20 Christian families in the state of Odisha after they refused to convert to Hinduism. The attacks, which did not prompt police intervention, left eight people injured and hospitalized.

“RSS leaders, even when affiliated with the Indian gov’t, should not be honored with high-level meetings or diplomatic courtesies. Instead, the USG (U.S. government) should focus on imposing sanctions on RSS members found responsible for FoRB (freedom of religion and belief) violations,” wrote Mills in an X post. 

In its annual report, USCIRF recommended that the U.S. freeze the assets of RSS members and bar them from entering the country “for their responsibility and tolerance of severe violations of religious freedom.” It also urged the government to designate India a “country of particular concern” for engaging in and tolerating religious freedom violations.

USCIRF has repeatedly rung the alarm about India’s turn to Hindu nationalism. In November 2025, it raised concerns that Modi’s BJP was enforcing policies aligned with Hindutva ideology, which have led to “disenfranchising members of India’s religious minority communities.” In recent years, BJP-majority states, such as Gujarat and Haryana, have introduced or strengthened laws criminalizing conversions to other faiths with prison sentences.

In response, the U.S.-based Hindu Policy Research and Advocacy Collective (HinduPACT) condemned USCIRF’s opposition to Bhagwat’s visit.

“USCIRF has disgraced its mandate. When its chair speaks about India and the RSS, he sounds less like the head of a pluralistic American commission and more like an advocate for a hardened anti-Hindu narrative,” wrote HinduPACT founder Ajay Shah. “Mohan Bhagwat leads one of the world’s most consequential Hindu organizations. He should not be met with slander scripted by … groups that have made a habit of treating Hindu self-assertion as extremism.”



At the press conference, Lander, who is Jewish, said he felt compelled to stand in solidarity with Hindu organizers denouncing Hindutva’s weaponization of Hinduism and compared it to his denouncement of the devastation caused by Israel’s war in Gaza after the Oct. 7 Hamas attacks.  

Similar weaponization happened around the world, he said, adding, “We see it in settler violence in the West Bank, and in genocide in Gaza, and we see it in what Hindutva is doing.”

A group with participants from an array of religions protests an upcoming visit of Mohan Bhagwat at City Hall on Tuesday, Aug. 25, 2026, in New York City. (RNS photo/Fiona André)

Danielle Williams, an organizer with the Interfaith Center of New York, denounced Madison Square Garden for hosting the event, saying it wasn’t “the first time that Madison Square Garden has hosted fascists, hate and supremacy,” alluding to the pro-Nazi rally held in the arena in 1939. Modi also spoke at the venue in 2014. 

Williams likened the anti-Hindutva advocacy to criticism of Christian nationalism in the U.S. 

“These movements are not the same; they come from different religions, histories, and political contexts,” she said. “But we know that the danger of any ideology that says one religious identity should oppress others — that is not religious freedom.”

Amin Zama, associate director of the Indian American Muslim Council, called on the State Department to deny Bhagwat’s visa to prevent his visit. “We are here to say clearly that New York must not become a stage for normalizing fascist and exclusionary politics,” he said. 

The founder of the Sikh Council NY, Japneet Singh, called on Mayor Zohran Mamdani, who was born in Uganda to Indian parents, to condemn Bhagwat’s visit as firmly as he denounced that of Israeli Prime Minister Benjamin Netanyahu. In late July, the mayor called Netanyahu a “war criminal” and acknowledged that he couldn’t enforce an arrest warrant issued by the International Criminal Court against him for crimes against humanity committed in the Israel-Hamas war.  

“If you believed Modi’s record demanded that you speak out, then how can New York remain silent when the ideological organization that helped shape the political worldview behind Modi is bringing its leader to our city,” Singh said. 

During his campaign, Mamdani criticized Modi and said he wouldn’t appear at a press conference next to him. Mamdani pointed to the 2002 massacre of Muslims in the Indian state of Gujarat, when Modi served as the state’s chief minister, and noted his father’s family were Gujarati Muslims. 

Saturday’s event will also coincide with the Hindu festival of Raksha Bandhan, which falls on Friday (Aug. 28) and celebrates the loving bond between brothers and sisters. 

Friday, January 09, 2026

Indore

India’s ‘Cleanest City’ Fails The Test Of Life – OpEd
By Tang Lu

Polluted water killed 11 and made 2000 ill in Indore , a city in Madhya Pradesh that was declared “India’s Cleanest City” seven times

During my years in India, I personally witnessed the nationwide rollout of Prime Minister Modi’s “Swachh Bharat Mission” (Clean India Campaign). I traveled across multiple cities to observe the transformation firsthand.

In my view, the most significant achievement of this campaign has been a psychological one: it successfully elevated the collective consciousness regarding public hygiene and sanitation among Indians.

However, a shift in awareness does not automatically translate into a shift in infrastructure. India’s path to true cleanliness remains fraught with deep-seated structural challenges. The recent public health catastrophe in Indore—the very city hailed as the “Seven-Star” model of Indian urbanity—serves as a grim reminder. When the nation’s cleanest city stumbles so fatally over its own drinking water supply, it exposes a critical disconnect: the campaign has mastered the optics of hygiene, but it is yet to conquer the engineering of survival.

This article explores that disconnect, starting with the life of a man whose identity was defined by a broom, and ending with a city whose glory was undone by its own pipes.

The Artist and the Broom

Years ago, in a Mumbai school dedicated to the children of manual scavengers, I met Ramesh Haralkar. A social activist born into the Dalit community, Haralkar once dreamed of being a painter. Instead, to retain his government accommodation, he was forced to inherit his father’s municipal broom—a prerequisite established by Mumbai’s municipal corporation for sanitation worker housing.

Haralkar vowed his children would never walk this path; today, his sons have become journalists and visual storytellers. When I asked his views on the Swachh Bharat Mission, he harboured a profound skepticism that stays with me to this day:

“Indians often litter or defecate in the open because they know that people of my caste will always be there to clean up after them. As long as this structure exists, no amount of sweeping can truly clean this country.”

Fatal Flaws Beneath the “Seven-Star” Glory


Indore was supposed to be the exception. In the Swachh Bharat Mission, this Madhya Pradesh city won India’s cleanest city title for seven consecutive years, earned a seven-star “garbage-free” certification, and generated 90 million rupees annually through carbon credits. In 2021, Indore even became the first city in India to receive “Water Plus” certification for its outstanding performance in wastewater management.

But a tragedy in late 2025 shattered this myth. Starting in late December, residents of the Bhagirathpura area began experiencing diarrhea and complained of foul-smelling tap water, but officials turned a deaf ear. By early January 2026, at least 11 people had died (including a six-month-old infant), and over 2,000 fell ill.

The culprit: a police outpost toilet built directly above the main water supply pipeline—without a septic tank. Sewage had been seeping into cracked, 120-year-old pipes. When questioned, the Minister for Urban Development in Madhya Pradesh dismissed the issue as ‘utterly meaningless’—a contemptuous attitude that laid bare a shocking evasion of responsibility.

The Trap of Performative Politics: Gleaming Streets and Rotting Pipes

Indian policy commentator Ajay Prakash hit the nail on the head: “Clean streets are easy to photograph, but clean water pipes are not. That’s the disturbing truth behind the ‘Clean India’ campaign.”

From 2014 to 2024, the Indian government invested over 1.8 trillion rupees in the mission. However, the bulk of this went to toilet construction subsidies, rewards, and ranking competitions, while investment in invisible infrastructure like underground sewage networks remained minimal.

“Because pipes are underground and don’t photograph well,” Prakash noted sarcastically. “Awards are given based on what the camera can capture. Indore is clean on the surface but rotting from within.”

An editorial in The Economic Timessaid – “Cities love to flaunt rankings and report cards. But if what flows into homes is disease, not life, none of it matters.”

Indore’s water supply network is 120 years old, with many pipes in use for over 50 years, and drainage ditches laid directly above them. As early as 2019, India’s Comptroller and Auditor General flagged serious risks in Indore’s water management. Yet these warnings were ignored because they don’t appear in “cleanest city ranking” criteria.

Performance Over Human Accountability

Strategic advisor Srinath Sridharan coined a sharp acronym for this model: POHA—“Performance Over Human Accountability.”

POHA stands for Performance Over Human Accountability. It’s a critique of a governance model where visible metrics (like city rankings and toilet counts) are prioritized over the essential but invisible systems that sustain life (like sewage integrity and water safety). It explains why a ‘7-star’ city can win awards while ignoring 8 months of complaints about contaminated water.

Officials are rewarded for rankings and events—painted walls win applause, while sewage pipes do not. This creates an environment where immediate visible results are reinforced, while systems requiring sustained investment, like drinking water safety, are undervalued until they fail through disease and death.

The Double Deception of Inequality and Data

This tragedy hit Bhagirathpura, one of Indore’s poorest areas. Business Standard noted: “This reveals the vast inequality in access to municipal services between rich and poor.” The wealthy afford private purification; the poor suffer the consequences of municipal inertia.

The crisis also exposed data fabrication. The 2019 declaration of India being “Open Defecation Free” (ODF) lacked independent verification and was bound by a political deadline. Millions of toilets were built without water sources or sewers—what Prakash calls a “concrete joke.”

A National Wake-Up Call

Indore is not isolated. Outbreaks in Bhopal, Chennai, and a January 2026 typhoid outbreak in Gandhinagar (over 100 cases) show that sewage contamination of drinking water is a national crisis. India ranks 120th out of 122 countries in water quality, with nearly 70% of water contaminated.

The Times of India remarked sarcastically: “In India, if something seems too good to be true, unfortunately, it often is.”

From Optics to Systems: Redefining Cleanliness

When I recall Ramesh Haralkar’s words now, they take on new meaning. India’s cleanliness problem stems from a governance philosophy: prioritizing visible, short-term achievements while ignoring the invisible infrastructure that affects people’s lives.

The Indore tragedy sounds an alarm: a city that creates miracles in waste segregation yet cannot provide safe water is living a self-deceiving illusion. As Ajay Prakash summarized:

“Cleanliness is not a broom, not a ranking, not a speech. It’s about pipes, water supply, sewage treatment, and honesty. Until India understands this, the ‘Clean India’ campaign will forever remain the cleanest lie we ever applauded.”

True sanitation requires engineering integrity and institutional accountability—placing the daily protection of life at the core of governance. If India’s urban governance cannot shift from “performative politics” to “systemic construction,” tragedies like Indore will recur. Seven-star honors may embellish political achievements, but only clean water flowing into every household can truly define a city’s civilization.

Tang Lu
Ms. Tang Lu has served in India, Sri Lanka and Maldives as a journalist for many years.