Environmental and Climate Change in South and Southeast by Barbara Schuler

By Barbara Schuler

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Highly hierarchical and segregated. ] Within a ‘macrostructure’ that governs social status and job classifications as well as ritual impurity and purity, countless other ‘subcastes’ (jati) exist as well. ] Economic liberalisation turned the system upside down, with status coming no longer through birth but through achievement. Therefore, a blend of socially mobile groups developed in the 1990s. ]. This wide variety is complicated by [people’s] association with language groups, religions, and sects.

Cf. Sutton, The Environment, 13. : Local Knowledge, Colonial Encounters, and Social Imagination (Vancouver: UBC Press, The University of British Columbia, 2005), 23–124. Perception of the human–nature relationship is reflected in, among other things, astrology (cf. Sutton, The Environment, 2), a field of knowledge of great repute in India. g. marriage, travel) and what to do in crises and other unforeseen situations. : University of California Press, 1980), 7, as “patterns of […] interpretation, and presentation”.

Giving rise as it does to new visions, this form of agency may prove helpful and applicable when it comes to getting people to tackle climate concerns, particularly in view of the religious identities that are embedded within it. In Thailand’s changing world, marked by the increased impact of globalisation on society, we find further examples of the projective dimensions of agency (see Darlington). Here the agency rests not with religious authorities but rather with local rural people – the relatively economically weak group that has least contributed to the climate problem.

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