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​An interfaith group of religious leaders in the State of Secularita took the initiative of posting faith-based quotes in places where the environment is being subject to continuous degradation. This included stickers that were posted above water taps in public schools (“Save water, it is a divine gift!”), large posters displayed in areas of collection of garbage in public areas (“Don’t waste your and everyone’s lives!”) and in public parking spaces (“Live carbon-neutral, otherwise our Creator will turn everything back into carbon!”). An atheist NGO filed a complaint requesting the banning of these slogans as ostentatious religious symbols that violate the constitutional provision guaranteeing secularism in the State of Secularita.


A sample of questions related to this case could include the following:

  • Is this campaign a good implementation of commitment XVI or rather a violation of the constitution of Secularita?
  • What aspects of the environment are closely linked to faith traditions and religious teachings?
  • What other environmentally friendly initiatives could faith actors conceive and implement?
  • How can places of worship and faith communities become environmental models?

A tip for facilitators

Facilitators may also refer to recent statements such as from the OIC Independent Permanent Human Rights Commission on "Climate change and environmental protection": "Guided by the Islamic principles of 'Tauheed' (oneness of Allah) and creation of human being as 'Khalifah' (trustee) on the basis of 'Fitra' (natural state) highlights that Allah has created the universe and its various resources as a trust in our care for the use and welfare of all people and for all living beings who are encouraged to benefit from these resources while avoiding extravagance and wastefulness and conserving for the progeny; Affirmed that 'Islamic worldview represents a unique model for a transition to sustainable development by focusing on justice, degrowth (low consumption) and harmony between human and nature'. In Islam utilization of natural resources is the right and privilege of all people and all species. Hence, every Muslim is ordained to ensure the interests and rights of all others as equal partners on earth. Islamic governance models emphasize building and maintaining a healthy and clean environment based on sustainable development and consumption for human benefits and fulfillment; Reaffirmed that a clean, healthy and functional environment and ecosystem is a right in and of itself, integral to the enjoyment of all other human rights, such as the rights to life, health, food, water, housing, and an adequate standard of living". Furthermore, the facilitator could refer to the "Roadmap of Communities and Churches for an Economy of Life and Ecological Justice", published by the World Council of Churches in 2019: "(1) Living in Accordance with the Covenant with God and Creation: Support and practise small-scale, life-giving agriculture; Create community gardens; Provide access to clean water. (2) Renewable Energy and Climate Protection: Monitor energy consumption and move towards renewable energies; Promote climate-friendly mobility; Deal with energy and materials consciously. (3) Just and Sustainable Consumption: Buy ecological, fair, and regional; Reduce waste; Reuse and recycle. (4) Economies of Life: Create places for moneyless interaction; Practise alternative economic models; Practise just finance. (5) Networking: Name contact persons for economic and ecological justice; Raise our voice on economic and ecological issues in our communities and beyond; Network with other communities and initiatives".

Climate change and environmental degradation are becoming the most important systemic risks facing humanity. High Commissioner Michelle Bachelet has noted that "the pace of technological change and environmental destruction is quickening. And we are breaking our planet: catastrophic climate change, declining biodiversity, mass extinctions, plastic-polluted oceans are urgent threats. But the motivation of key world leaders to constructively address these issues are flagging. The movement to advance human rights for all human beings is under great pressure. Faith-based organisations can be vital actors in this context." The facilitator may also wish to refer to the Beirut Declaration, which stresses that: "We intend to transform the messages of mercy and compassion into acts of solidarity through inter-communal social, developmental and environmental faith-based projects at the local, national, regional and global levels."