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It is beyond debate that human beings are the primary cause of climate change. Many think of climate change as primarily a scientific, economic, or political problem, and those perspectives inform Kevin O'Brien's analysis. But O'Brien argues that we should respond to climate change first and foremost as a case of systematic and structural violence. As he points out, global warming is primarily caused by the carbon emissions of the affluent, emissions that harm the poor first and worst. Climate change divides human beings from one another and from the earth; in short, global warming and climate change is violence. In order to sustain a constructive and creative response to this violence, he contends, society needs practical examples of activism and nonviolent peacemaking. O'Brien identifies five such examples from US history, providing brief biographies of heroic individuals whose idealism and social commitment and political savvy can model the fight against climate change and for climate justice: Quaker abolitionist John Woolman; social reformer Jane Addams; Catholic worker advocate Dorothy Day; civil rights leader Martin Luther King, Jr.; and union organizer Cesar Chavez. These moral exemplars, all of whom were motivated by their Christian faith, serve as witnesses to those seeking to make peace in response to the violence of climate change

Life on earth is wildly diverse, but the future of that diversity is now in question. Through environmentally destructive farming practices, ever-expanding energy use, and the development and homogenization of land, human beings are responsible for unprecedented reductions in the variety of life forms around us. Estimates suggest that species extinctions caused by humans occur at up to 1,000 times the natural rate, and that one of every twenty species on the planet could be eradicated by 2060. An Ethics of Biodiversity argues that these facts should inspire careful reflection and action in Chri

Do our ideas about social movements travel successfully beyond the democratic West? Unrest in China, from the dramatic events of 1989 to more recent stirrings, offers a rare opportunity to explore this question and to consider how popular contention unfolds in places where speech and assembly are tightly controlled.

Abstract
An undergraduate course in religion is an ideal place to discuss climate change, and a key task in these classrooms should be teaching students to thoughtfully and critically engage narratives used to make sense of and respond to the issue. Debates about anthropogenic climate change depend upon broad stories about the nature of reality and the place of humans within it; scholars of religion can teach skills of rigorous analysis, thoughtful tolerance, contextual understanding, and critical thinking that will help students grapple with these narratives. Students who are trained to think this way gain skills to respond to the competing facts and despair that can all-too-often make talking and teaching about climate change difficult.

Bringing knowledge about China to the disciplines has reduced the outsized role that research on Europe and America has on many topics. But mainstreaming China studies also leads to certain tradeoffs. How should we manage these tradeoffs and produce research that is both true to China and contributes to the social sciences? In the last 40 years, China scholars have developed many strategies to navigate the territory between area studies and the social sciences. I myself have vacillated about how China studies and political science should interact and inform each other. How are scholars addressing this issue now, in an era of mixed methods, sophisticated quantitative research, experiments and "big data?"

Some climate activists and analysts appeal to martial language, emphasizing the seriousness of the problem by calling for a "war" against climate change. Drawing on a Christian ethic of eco-justice, this paper analyzes the implications of such rhetoric, measuring it against the norms of participation, solidarity, sufficiency, and sustainability. These norms reveal that martial rhetoric runs the risk of inspiring authoritarian, divisive solutions that distract from the genuine conflicts caused by climate change and the long-term changes required in response. While climate change is an urgent problem, a Christian ethics of eco-justice should encourage action on this issue with metaphors that are more empowering and inclusive than war.