11 OCTOBER 2015
Kuala Lumpur,
Malaysia
INTER-FAITH DIALOGUE ON
CLIMATE CHANGE
Outcome Report
An event organised by the
Malaysian Climate Change Group
(MCCG)
 Centre for Environment,
Technology and Development
Malaysia
 Environmental Protection Society
Malaysia
 Global Environment Centre
 Malaysian Nature Society
 WWF-Malaysia
 Perak Consumers Association
With Support From:
1.0 Overview
The Malaysian Climate Change Group (MCCG)1 organised an Inter-Faith Dialogue on Climate Change (IFDCC) on 11
October 2015 to foster a broad understanding of climate change from the perspectives of four major world religions,
Indigenous Peoples and Ethics. The event programme is appended as Annex 1. Participants in the Dialogue, who
came from religious groups, government, civil society as well as national and international agencies, sought (i) a
better understanding on how adherence to religious teachings can bring about living a more balanced and
harmonious existence within the ecological limits of the planet, and (ii) to share knowledge of best practices in
affecting behavioural change towards addressing climate change.
The discussion portrayed a common voice amongst the distinguished panelists and wide range of more than 110
participants; with an understanding that without global and inclusive commitment towards mitigation and
addressing fundamental causes, the impacts of climate change will continue to grow in intensity and frequency.
Everyone subscribed to the need for societal change in which religion plays an important role and agreed that
technology alone will not suffice to address these critical issues. Participants expressed appreciation that all faiths
converged on this issue and shared common perspectives.
This report summarises the main points and recommendations made during the IFDCC.
2.0 Introduction
Climate change is an issue of global concern and an ever-present risk to economic security and even survival of
countries around the world. The economic impact of unchecked climate change is profound – encompassing lower
economic growth and poor quality of life amongst other impacts, and is likely to be disproportionately felt by
developing nations. Adequately addressing the immense challenges posed by climate change requires action at all
levels. Instigating behavioural change at the individual and communal level is a crucial response necessary to
galvanise action on climate change.
Respect for nature has always been a central tenet of all the major world faiths. The Assisi Faith Declarations of 1986
is but one example of this, highlighting messages on humanity and nature from Buddhism, Christianity, Hinduism,
Islam and Judaism perspectives. In 2015, two major religious groups issued strong calls to address climate change
and reshape our relationship with nature – the first being the Catholic Church's Encyclical entitled Laudato Si by
Pope Francis released on 18th June, and the other being the Islamic Declaration on Global Climate Change released
two months later. These join a host of other declarations and statements issued by various faith groups in the past2.
Building on the important momentum these statements have created, the MCCG set out to create a platform where
the rich traditions of different religions, indigenous peoples’ and ethical beliefs are explored to better understand
the respective teachings on our relationship and responsibilities towards the environment, nature and biodiversity.
In a time where social cohesion is of utmost importance in Malaysia, the IFDCC was convened with the support of
the British High Commission and Ilham Gallery. As religion and faith play a pivotal role in Malaysian society, the faith
groups have much to offer in the realisation of a global solution towards this all-encompassing threat. Moderated by
Dato’ J. Jagadeesan, Founding Member and Adviser of Friendship Group for Inter-Religious Service, the panellists
(refer to Figure 1 for details) addressed the following questions posed to them:
 Are we adhering to the values espoused in these traditions in modern living?
 What do these traditions offer in terms of addressing global climate change?
 How have these traditions resulted in effecting behavioural change relating to the above?
1
MCCG comprises of the Centre for Environment, Technology and Development Malaysia (CETDEM), Environmental Protection Society Malaysia (EPSM), Global
Environment Centre (GEC), Malaysian Nature Society (MNS), WWF-Malaysia (WWF-M) and Perak Consumers Association (PCA).
2
White Paper on the Ethical Dimensions of Climate Change (2005), The Time To Act Is Now: A Buddhist Declaration on Climate Change (2006), Hindu Declaration
on Climate Change (2009), Declaration of the Indigenous Peoples of the World (2011) and Anchorage Declaration (2009)
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Buddhism
Christianity
-
Hinduism
Islam
Indigenous
Ethical
-
Ms Loh Pai Ling, President, Buddhist Missionary Society Malaysia
Dr Mrs Jude Selvaraj, Coordinator, Ministry of Women’s Desk, Archdiocese Office of Human Development &
Chairperson of the Episcopal Commission of Justice and Peace-Environment (2013-2015)
Mr Gangadara Vadivel Sinnadurai, Hon. Advisor, Hindu Youth Organisation Petaling Jaya
Professor Datin Dr Azizan Baharuddin, Director General, Institute Kefahaman Islam Malaysia
Ms Jannie Lasimbang, Secretariat Director, Jaringan Orang Asal SeMalaysia
Mr K Haridas Nair, Chairman, Initiatives of Change in Malaysia & Chairman, Business Ethics Institute of
Malaysia
Figure 1: Representatives from the various faith groups
3.0 Principal observations made during the IFDCC
Common themes include:
I. We need to turn faith into action. Climate change is a human-induced catastrophe arising from greed and
excessive consumption, shifting away from a balanced, needs based consumption as taught by all these faiths
and belief systems.
II. A deep concern for the consequences of climate change to not just humans, but all living beings and the earth
system as all forms of life are closely interrelated, and/or are the creation of God or that there is divinity in every
aspect.
III. An understanding that without global and inclusive action towards mitigation and addressing fundamental
causes, the impacts of climate change will continue to grow in intensity and frequency, with catastrophic effects.
IV. The critical role of education in responding to the climate crisis.
From the Buddhist perspective, all forms of life are believed to be closely interrelated; and the happiness of an
individual can only be attained by ensuring the wellbeing of all on earth.. In one of the best known Buddhist sutras,
Karaniya Mettá Sutta, the discourse of loving kindness or unconditional love, the Buddha advises his followers to
care for all living beings, including plants and animals, besides human beings. This is one of the central practises of
Buddhism enshrined in the Bodhisattva idea which is grounded in the concept of altruism and selflessness.
This is also resonated in Hinduism teachings that believe Man is an integral part of nature, that nature does not exist
separately and that we are linked spiritually, physically, and psychologically with the key elements – earth, air, fire,
water and space (ether or void). It is the harmonious interaction of these five elements that keeps environmental
balance in place. There are instances where natural forces take over beyond our control but what we see happening
today is not natural. In the quest for development and progress, we have compromised on our role to ensure
harmony in nature.
The belief of the Indigenous people revolves around naturalism and spirits or deities associated with aspects of
nature such as hills, rivers, mountains and rocks. Its people hold responsibility as guardians of these aspects.
Indigenous people’s spirituality is reflected in the application of respect for nature and the natural environment.
Sustainable use of natural resources, the “use and protect” principle, practice of simple living, using only what one
needs, and sharing are common cultural values.
Similarly, Laudato Si, from the Catholic perspective stresses on caring for our “common home” – Mother Earth, and
to love and respect each other as divine creations made in the light and image of God. The Catholic encyclical also
calls for a change of heart, to simplify our lives by using only what is needed and to promote smart growth.
These aspects are echoed strongly by the Ethical perspective of reigning in the balance between need and greed. An
ethical basis calls for dialogue and consensus that is driven by leadership that addresses the concerns of the people
who feel the effects and takes action on those who cause the effects. The Ethical approach teaches that your beliefs
do not define you, but your behaviour and conduct does.
Similarly, the Quran emphasises that God created everything in balance, that the earth is part of everything God
created, God is in charge of everything and Man has the responsibility of being a Khalifah, or steward, of the earth.
The Islamic Declaration on Global Climate Change reaffirms the critical tenants of the Quran, validates scientific
findings, and calls upon governments, heads of states, political leaders and business communities to take action.
God wants us to compete with each other to do good, we should take this to heart. When our actions stray away
from this, God tests us with challenges so that we will change.
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4.0 Recommendations
The speakers agreed that while negotiations and policy making continue at the governmental level, awareness
should be raised at the community level to influence change more rapidly. Participants in the IFDCC generated
tangible proposals that could be implemented by all stakeholders, including industry, non-governmental
organisations, faith groups, and local communities in cooperation with states.
4.1 Education
Within educational institutions
The paramount need to promote climate change education must start at the grassroots’ level. Kindergardens,
schools, colleges and universities are critical in shaping minds and attitudes. Exemplifying the age-old Gurukulam
Concept3, members of all faiths called for the education sector to implement Environmental Studies as a compulsory
component of every child’s education in Malaysia. Experiential learning guided by traditional systems of land and
resource use/management that emphasises conservation should be developed to create the needed new way of
education to inculcate these principles in our young. Establishing a solid educational framework begins the ripple
effect, with information cascading to the wider community over time. This better equips members of society and
creates leaders, regardless of age, to bridge scientific, technical and economic concepts in making more informed
decisions to deal with climate change.
Outside educational institutions
Scientists were also identified as having a key role in spreading knowledge and information to the wider community
about the environment, how it functions, and how our unchecked actions can ultimately lead to self-destruction.
Climate science experts should also reach out to religious leaders to make them understand better and work on
effective messaging. Weekly religious sermons can provide an effective platform to espouse actions on climate
change.
Women are another important segment of society who can effectively instil the behavioural change needed within
the family context. Building on already existing programmes with women, religious groups can design special
programmes to impart concepts promoting harmonious living with nature.
The current education landscape is being reshaped by globalisation and the digital revolution. This has opened up an
amazing array of information people now have access to, particularly through the Internet and social media
platforms. Religious figures and others should utilise these as powerful tools to influence public opinion and
motivate more people to get involved in responding to climate change.
Additionally, the Malaysian media, especially the newspapers, could feature weekly articles that can further highlight
environmental concerns, conservation initiatives and encourage human values, as espoused in all the faiths and
beliefs, to be put into practise.
4.2 Influence from Faith Leaders
The leaders of the world’s religions often shape and decide what themes are central to their believers. Carrying a
great deal of authority, faith leaders offer direction and guidelines to their congregations, which indirectly determine
the actions of their followers. This can be extremely instrumental in transforming followers of each religion into
becoming climate champions of our time.
For example, Muslim faith leaders could strongly influence their followers to be mindful in the use of water whilst
performing ablution during prayer rituals. Religious groups could inculcate the habit of refuse, reuse and recycling,
reducing food and other waste, rainwater harvesting, moderate consumption and sensible use of air conditioners
through waste management programmes and adopting sustainable practices in conducting their own activities, thus
leading by example, and creating an active expression of the principle of respect for the environment.
3
The Gurukulam Concept, which has existed since the Vedic age, is a non-monotonic reasoning based learning system which focuses on the development of
holistic individuals. Discipline, stability of mind, respect towards others and care for nature were some of the virtues taught in the past
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Religious leaders could organise a “Ceiling of Desires” (COD) Programme, which sets out to teach individuals not to
over-exploit nature; nor to waste food, energy, money and time.
To achieve great heights, as called for in the Islamic Declaration on Climate Change, key religious figures should
compete in a healthy way to address this problem, by rallying around their similarities and respecting each other’s
differences to become true agents of change. In common values such as service to others, respect and sharing, we
can build on enhancing community cohesion and sense of belonging. Regular dialogues driven by leadership within
these faith groups can foster the cohesion required to address this humanitarian crisis. These leaders should also
spread the messages contained in the Declarations by their respective groups on climate change.
A practical suggestion towards this end is to convene a Conference of all Malaysian Religious Leaders on climate
change. This could be organised by the National Unity and Integration Department and other organisations such as
Institute Kefahaman Islam Malaysia (IKIM) and the Malaysian Consultative Council of Buddhism, Christianity,
Hinduism, Sikhism and Taoism, and could lead to the creation of a platform to connect, disseminate information and
mobilise action plans to communities across Malaysia based on the respective religious teachings. Religious leaders
also often have influence over leaders of governments and businesses and thus have an important reach to decision
makers.
4.3 Moderation and Sustainable Living
The Quran says that everything was created in balance and that man should tread lightly on the earth. Many tenets
of Islam provide practical ways of adhering to moderation and sustainable living and being real stewards of the
earth. The collection of zakat promotes communal well being through wealth distribution. The concept of wakaf
enables the bequest of property for the greater good.
To address the present climate crisis, environmental conservation to re-estabish the disturbed balance is critical.
Wakaf land or funds, conventionally used for communal good such as the construction of mosques and schools,
could be interpreted to include environmental conservation initiatives. For example, wakaf could be used towards
terrestrial and marine ecosystem protection providing common good at several levels: community, national and
global in terms of both mitigation and adaptation benefits.
It is the doctrine of the middle way in the Majjhima Patipada, an important teaching of Buddhism, which helps its
followers recognise, respect and accept a moderate way of life. On the theme of moderation and contentment, it
calls for followers to live a contented life with few desires, and to simply meet the four basic requisites for
sustainable living: namely shelter, food, clothing and medication. Examples of Buddhist practices put forth include (i)
observing the sixth precept – abstaining from eating at improper times, (ii) reducing consumption of meat /
practising vegetarianism, and (iii) adhering to the ancient Vinaya Rules – one of which forbids the cutting down of
trees.
What we need is very little but what we want can be unlimited and the famous quote by Mahatma Gandhi captures
this succinctly - “Earth has enough resources to meet people’s needs, but will never have enough to satisfy people's
greed”. The practising Buddhist is to approach faith based on three Ps – Pariyatti (learning of the Dharma - the
teaching of Buddha), Paripatti (one has learned) and Pativedha (realisation of the Dharma through experiential
training). Only through this three-fold approach in practising faith can one become a humane human being having
the understanding and wisdom to live in harmony with respect to all beings in this universe.
In Indigenous culture, sustainable use of resources is highly valued. The “Use and Protect” principle is a fundamental
component to everyday life for the indigenous community – whereby when using earthly resources (e.g. bamboo
shoots), responsibility lies in its people to ensure the surrounding area is kept in order to ensure the conservation of
the resource.
With Hindu beliefs, the Panchavadi Concept is encouraged, where the planting and protection of at least five
selected species of trees is mandated in every village and urban housing area. Particularly rampant in India, this
mutually beneficial act provides not only resources for communities (traditional medication, food, etc.) but creates
valuable carbon sinks, reduces temperature and regulates water cycles.
In Christian teaching, the central aspect of love means avoiding harm to one’s neighbours through excessive actions.
The notion of moderation is very much embedded in ensuring adherence to this.
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5.0 Conclusion
In the lead up to the important Paris Climate Summit, the IFDCC shows that the teachings of all religions provide
valuable ideas that can spark the needed action at the global scale and should hence be seriously considered in
negotiations. Malaysia is in a unique position to be able to bring this aspect to the table and could lead the way by
implementing some of these suggestions. For example, Malaysia could promote the wakaf concept to be applied in
environmental conservation, unlocking a source of finance for climate action that adheres to principles espoused by
Islam. Malaysia could also offer to organise a multi-faith conference on climate change for religious leaders to
enable them to be informed about the wide ranging issues to be addressed.
The practical suggestions that have come to light from this three-hour IFDCC gives hope that we can work together
to overcome this humanitarian crisis by drawing from the age old wisdom contained in all these teachings which
provide solutions that can be applied from grassroots’ level all the way to national and global levels.
6.0 List of Reference Texts
I. The Assisi Faith Declarations: http://www.arcworld.org/downloads/THE%20ASSISI%20DECLARATIONS.pdf
II. Encyclical Letter ‘Laudato Si’ of the Holy Father Francis: https://laudatosi.com/watch
III. Islamic Declaration on Global Climate Change: http://islamicclimatedeclaration.org/islamic-declaration-onglobal-climate-change/
IV. White Paper on the Ethical Dimensions of Climate Change:
http://rockethics.psu.edu/documents/whitepapers/edccwhitepaper.pdf
V. The Time To Act Is Now: A Buddhist Declaration on Climate Change:
http://www.ecobuddhism.org/bcp/all_content/buddhist_declaration/
VI. Hindu Declaration on Climate Change, 2009: http://fore.yale.edu/news/item/hindu-declaration-on-climatechange/
VII. Anchorage Declaration, 2009: http://unfccc.int/resource/docs/2009/smsn/ngo/168.pdf
VIII. Declaration of the Indigenous Peoples of the World, 2011: http://www.forestpeoples.org/topics/un-frameworkconvention-climate-change-
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Annex 1
with the support of the British High Commission and Ilham Gallery
INTER FAITH DIALOGUE ON CLIMATE CHANGE
Sunday, 11 October 2015
PROGRAMME
1.30pm
Registration
2.00pm
Welcome by MC
 Mr Anthony Tan, Executive Director, CETDEM & Past Coordinator, MCCG
Welcome Address by Coordinator, MCCG
 Ms Lakshmi Lavanya Rama Iyer, Head of Policy and Climate Change, WWF-M
2.05pm
Keynote Speech: Mr Matthew Deith, British High Commission’s Political and Economic
Counsellor
2.20 pm
CETDEM/MCCG video on climate change
2.30 pm
Introduction to Dialogue by Moderator:
 Dato’ J. Jagadeesan, Founding Member and Adviser of Friendship Group for InterReligious Service (FGIS)
Speakers:
 Buddhist perspective – Ms Loh Pai Ling, President, Buddhist Missionary Society
Malaysia
 Christian perspective – Dr Mrs Jude Selvaraj, Coordinator, Ministry of Women’s Desk,
Archdiocese Office of Human Development & Chairperson of the Episcopal
Commission of Justice and Peace-Environment (2013-2015)
 Hindu perspective – Mr Gangadara Vadivel Sinnadurai, Hon. Advisor, Hindu Youth
Organisation Petaling Jaya
 Indigenous perspective – Ms Jannie Lasimbang, Secretariat Director, Jaringan Orang
Asal SeMalaysia
 Islamic perspective – Prof. Datin Dr. Azizan Baharuddin, Director General, Institute
Kefahaman Islam Malaysia
 Ethical perspective – Mr K Haridas Nair, Chairman, Initiatives of Change in Malaysia &
Chairman, Business Ethics Institute of Malaysia
3.40pm
Dialogue with the audience
4.15pm
Wrap-up by Moderator
4.30pm
Refreshments
_________________________________________________
MCCG
The Malaysian Climate Change Group is a coalition of non-governmental organisations
with an active interest in climate change. They comprise:
Centre for Environment, Technology and Development Malaysia (CETDEM)
Environmental Protection Society Malaysia (EPSM)
Global Environment Centre (GEC)
Malaysian Nature Society (MNS)
WWF-Malaysia (WWF-M)
Perak Consumers Association (PCA)
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Contact:
WWF-Malaysia (MCCG Coordinator: 2014-2016)
(+60) 3 7450 3773
[email protected]
Centre for Environment, Technology and Development
Malaysia (CETDEM)
(+60) 3 7875 7767
[email protected]
Environmental Protection Society Malaysia (EPSM)
(+60) 3 7875 7767
[email protected]
Global Environment Centre (GEC)
(+60) 3 7957 2007
[email protected]
Malaysian Nature Society (MNS)
(+60) 3 2287 9422
[email protected]
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