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People can take extraordinary measures to protect that which they view as sacred. They may refuse financial gain, engage in bloody, inter-generational conflicts, mount hunger strikes and even sacrifice their lives. These behaviors have led researchers to propose that religious values shape our identities and give purpose to our lives in a way that secular incentives cannot. However, despite the fact that many cultural and religious frameworks already emphasize sacred aspects of our natural world, applying all of that motivating power of “the sacred” to environmental protectionism seems to be less straightforward. Sacred elements in nature do lead people to become committed to environmental causes, particularly when religious identities emphasize conceptualization of humans as caretakers of this planet. In other cases, however, it is precisely the sacred aspect of nature which precludes environmental action and leads to the denial of climate change. This denial can take many forms, from an outright refusal of the premise of climate change to a divine confirmation of eschatological beliefs. A resolution might require rethinking the framework that religion provides in shaping human-environment interactions. Functionalist perspectives emphasize religion’s ability to help people cope with loss—of life, property and health, which will become more frequent as storms intensify and weather patterns become more unpredictable. It is uncertain whether religious identity can facilitate the acceptance of anthropogenic climate change, but perhaps it can aid with how people adapt to its inevitable effects.

Article

Among the factors that influence news decisions relative to climate change, journalistic background, professional norms, and culture are particularly important. There is empirical evidence that conservative journalists and media outlets are less likely to support the scientific consensus on climate change and more likely to promote climate change contrarianism. Journalists with less expertise on climate change may produce less accurate coverage, investigative journalists may be more critical towards science, and journalists with a positive attitude towards the subject of climate change may make it more salient in the news. There is also indication that climate journalists abandon the norm of balance and increasingly employ strategies of novelty, dramatization, personalization, and localization. The climate journalists also tend to synchronize their coverage to the policies of their governments. Finally, journalists from the interpretive community around the IPCC or from science-friendly cultures are more likely to support the consensus on climate change, while journalists from collectivist cultures are more likely to endorse binding international agreements.