Climate change as the ‘new’ security threat: implications for Africa

Once it was an environmental issue, then an energy problem, now climate change is being recast as a security threat. So far, the debate has focused on creating a security ‘hook’, illustrated by anecdote, to invest climate negotiations with a greater sense of urgency. Political momentum behind the idea of climate change as a security threat has progressed quickly, even reaching the United Nations Security Council. This article reviews the linkages between climate change and security in Africa and analyses the role of climate change adaptation policies in future conflict prevention. Africa, with its history of ethnic, resource and interstate conflict, is seen by many as particularly vulnerable to this new type of security threat, despite being the continent least responsible for global greenhouse gas emissions. Projected climatic changes for Africa suggest a future of increasingly scarce water, collapsing agricultural yields, encroaching desert and damaged coastal infrastructure. Such impacts, should they occur, would undermine the ‘carrying capacity’ of large parts of Africa, causing destabilizing population movements and raising tensions over dwindling strategic resources. In such cases, climate change could be a factor that tips fragile states into socio‐economic and political collapse. Climate change is only one of many security, environmental and developmental challenges facing Africa. Its impacts will be magnified or moderated by underlying conditions of governance, poverty and resource management, as well as the nature of climate change impacts at local and regional levels. Adaptation policies and programmes, if implemented quickly and at multiple scales, could help avert climate change and other environmental stresses becoming triggers for conflict. But, adaptation must take into account existing social, political and economic tensions and avoid exacerbating them.     

HISTORY IN THE SIKH PAST1

This article offers a reading of an early eighteenth‐century Punjabi text—Gur Sobha or “The Splendor of the Guru”—as a form of historical representation, suggesting reasons for the importance of the representation of the past as history within Sikh discursive contexts. The text in question provides an account of the life, death, and teachings of the last of the ten living Sikh Gurus or teachers, Guru Gobind Singh. The article argues that the construction of history in this text is linked to the transition of the Sikh community at the death of the last living Guru whereby authority was invested in the canonical text (granth) and community (panth). As such a particular rationale for history was produced within Sikh religious thought and intellectual production around the discursive construction of the community in relation to the past and as a continuing presence. As such, the text provides an alternative to modern European forms of historical representation, while sharing some features of the “historical” as defined in that context. The essay relates this phenomenon to a broader exploration of history in South Asian contexts, to notions of historicality that are plural, and to issues particular to the intersection of history and religion. Later texts, through the middle of the nineteenth century, are briefly considered, to provide a sense of the significance of Gur Sobha within a broader, historically and religiously constituted Sikh imagination of the past.     

3. BUDDHIST TECHNOLOGIES OF STATECRAFT AND MILLENNIAL MOMENTS

There are striking family resemblances between models and modes of kingship in the Safavid and Mughal worlds discussed by Azfar Moin and those that characterized Buddhist kingship in the premodern Indian Ocean arena, which encompassed polities including Po?onnāruva, Dambade?iya, Ko??ē, Bagan, Sukhothai, and Chiang Mai. In courtly contexts, Buddhists—operating at the intersection of intellectual traditions in Pali and Sanskrit languages—depended upon protective technologies including astrology and interpreted threats and prospects according to millennial science. Working comparatively, across the premodern Indian Ocean and Indo‐Persian worlds, can help historians of Buddhism and Islam to understand more clearly the intellectual histories and repertoires of royal practice according to which kings and strongmen within each sphere sought to gain and retain the throne.     

RECONSTRUCTING ANCIENT YEMENI COMMERCIAL ROUTES DURING THE MIDDLE AGES USING STRUCTURAL CHARACTERIZATION OF TERPENOID RESINS*

Following the discovery of items that look like resins at the medieval site of Sharma (Hadramawt coast, Yemen, c. 11th century ad ), chemical investigations were carried out in order to determine their nature and geographic origin. By combining visual observation, infrared spectroscopy, direct inlet electron ionization – mass spectrometry (DI EI–MS) and pyrolysis gas chromatography – mass spectrometry (Py GC–MS) or gas chromatography – mass spectrometry (GC–MS) analyses, it was demonstrated that 84% of the samples were harvested from Hymenaea trees growing in Madagascar and East Africa. Contrary to what was thought previously, frankincense, identified with certainty in only two samples, was thus not the main resin exploited at Sharma. These results are of prime importance for reconsidering the trading routes of resins passing through Sharma, a site that was obviously strongly connected with Africa during the Middle Ages.     

Chile,October and November 2019: ‘Feel’ and field-work in times of crisis

One of the most important social upheavals in Chile since the end of the dictatorship started in October 2019, and continued until the coronavirus outbreak in March 2020. The event affected the ethnographic fieldwork that we, four anthropologists, were conducting at that time. This article draws on the recognition that, while being in different geographical locations, our respective experiences involve similar affects. Drawing on feminist epistemology, we have utilized these emotional experiences as a methodological tool to spark curiosity and open up a space for reconsidering fieldwork as ‘feel-work’. Our respective positioning, in terms of national and emotional feelings of belonging as well as physical location, created affective dissonances that raised uneasiness while at the same time opening up a productive space to think about fieldwork as an experience of ‘out-of-place’ bodies and ‘out-of-place’ feelings.