learn how ferguson and her colleagues put together the program, the obstacles and intentions, and how climate education has transformed throughout ferguson’s own life as an educator. 

despite its villainous talon and fierce claws, a delectable meat, laden with protein and nutrients lies beneath the scorpion’s segmented shell. the scorpion isn’t the villain of desert nightmares but potentially a hero in our agricultural future.

the path to sustainable food production in an increasingly resource-constrained world appears unpopular but revolutionary: insects and arachnids, eight-legged creatures such as scorpions and spiders. while just about everyone calls spiders, “insects,” this idea isn’t exactly correct. insects and arachnids are both arthropods, but insects have six legs and three body parts, while arachnids have eight legs and two body parts, with no antennae or wings.

the problem “at steak”

our current agricultural system, particularly the meat industry, is facing a crisis of sustainability. according to the food and agriculture organization, livestock production and grazing occupies approximately 30% of the earth’s ice-free land surface and accounts for 14.5% of global greenhouse gas emissions. a single pound of beef requires up to 1,800 gallons of water to produce — a staggering figure when compared to other protein sources.

“we’ve been raising cattle for thousands of years, and (edible) insects for only the past decade commercially,” said nathan laurenz, an entomologist and edible insect enthusiast based in singapore. “there’s a lot of learning left to do.”

the uncomfortable truth is that our appetite for traditional meat is putting immense pressure on planetary resources. as the global population rises toward 10 billion by 2050, our current agricultural model simply cannot scale without devastating environmental consequences. deforestation, water scarcity, and climate change are already accelerating due to conventional livestock farming.

according to the un’s food and agriculture organization, meat production is expected to double by 2050, growing from 258 million tons in 2006 to around 455 million tons. this projected growth comes at a time when we desperately need to reduce, not increase, our environmental footprint.

“in time, we’re going to run out of land for cattle, and we’re going to have to replace that protein with something. insects are a good replacement,” said jim louderman, assistant collector at the field museum and a beetle enthusiast with over 70 years of experience studying insects.

insects: a historical delicacy

what many westerners don’t realize is that insect consumption, known as entomophagy, has been a normal part of human diets throughout history and across cultures.

“all sorts of indigenous cultures around the world have been eating insects for as long as humans have been around. it’s probably one of our first meat sources as a species,” laurenz said. the selection is wide and diverse. in thailand, grasshoppers, giant water bugs, and bamboo worms are a common street food. for mexico, it’s aphids and beetles. in china, silkworms are the traditional rage. 

cultural norms have a lot to do with what we label a good meal. consider the lobster, now a luxury seafood. in colonial america, lobsters were so abundant they were considered “poor man’s food,” often fed to prisoners and servants. massachusetts servants famously complained about being eating lobster too frequently. today, we pay premium prices for the same crustacean.

the 2021 emergence of brood x cicadas in the eastern united states provided a recent glimpse into the potential for insect cuisine in western contexts. restaurants and home cooks experimented with cicada tacos, tempura, and even desserts – demonstrating that with the right preparation, insects can appeal to modern palates.

the cultural hurdle

the “yuck factor” remains the biggest obstacle to the widespread adoption of insect protein in western diets. this aversion is entirely cultural, not biological: a learned response rather than an innate rejection.

“people in big cities tend not to be fans,” laurenz said about insect consumption in southeast asia. “there’s some stigma attached to it that it’s like a poor person’s food or a village food.”

louderman echoed this sentiment. “how do you convince people who are scared of insects or think insects are nasty to eat, something they don’t even want to touch?”

the challenge becomes as much about marketing as it is about production. companies like cricket energy bars target specific demographics, from environmentally conscious consumers to fitness enthusiasts seeking alternative proteins. by segmenting the market and addressing specific communities, these products can gradually normalize insect consumption.

interestingly, most people already consume insects unknowingly. the fda allows certain levels of insect fragments in common foods. chocolate, for instance, can legally contain up to 60 insect fragments per 100 grams.

the average person consumes about one to two pounds of insects annually through these trace amounts, according to the fda’s food defect levels handbook. it doesn’t stop there. for the regular grocer, insects are consumed through daily necessities: canned tomatoes (up to 10 fly eggs per 500g), ground cinnamon (up to 400 insect fragments per 50g), or wheat flour (up to 75 insect fragments per 50g), also per the fda handbook.

the production challenge

beyond cultural acceptance, the practical challenge of scaling insect production remains significant. the industry has gone through several boom-and-bust cycles, starting with crickets, then mealworms, and now black soldier flies. laurenz works at the core of the industry, at the startup named karang foodie. their mission is to raise black soldier flies for aquaculture feed. 

“you need to be importing tens or hundreds of tons of raw material every day and then exporting tens or dozens of tons of insect protein every day,” laurenz said, highlighting the scale required to compete with conventional agriculture.

louderman adds that crickets and mealworms are currently the most viable insect protein sources because they can be dried and ground into protein powder, making them more palatable to western consumers. when cooked, he explains, insects congeal to a texture similar to lobster or shrimp and usually have a nutty flavor. larger insects and arachnids such as  scorpions, tarantulas, and beetles are often peeled like shrimp in cultures where entomophagy is common.

“it’s so expensive because most people in the united states won’t do it. it’s not being done on a big enough scale to bring the price down,” louderman said, highlighting the chicken-and-egg problem of cost and adoption.

environmental benefits: the advantage of insects

despite these challenges, insects offer remarkable advantages as protein sources. black soldier flies, for instance, can convert food waste into protein with noteworthy efficiency, growing to harvestable size in just two to three weeks while consuming “whatever slop you have lying around,” laurenz said.

their environmental footprint is minimal compared to traditional livestock according to agronomy for sustainable development:

• insects require significantly less land and water.
• they produce fewer greenhouse gases.
• they can convert feed to protein much more efficiently.
• select species can be raised on monitored organic waste streams, creating circular economic opportunities while adhering to strict food safety protocols.

“without insects, our food wouldn’t get pollinated. when things die in the forest, they don’t decompose, and the soil becomes infertile. without insects, the trees die, we run out of oxygen, and we run out of food,” louderman said, highlighting insects’ crucial role in our ecosystems beyond just being a food source themselves.

the path forward

however, louderman cautions that there are some health considerations. people allergic to shellfish may also be allergic to insects and arachnids that have exoskeletons or shells (arthropods). he also emphasizes the importance of consuming farm-raised rather than wild-caught insects to avoid potential contamination issues.

the best chance for mainstream acceptance in western countries, according to louderman, is through products like cricket flour in familiar foods such as cookies, chips, and protein bars, rather than whole insects. this gradual introduction of insects, which would have to be included on product labels, could help overcome the cultural barriers while delivering the environmental benefits of insect protein.

even committed vegans like northwestern sophomore mia el-yafi offer nuanced views on insect consumption. “if there was bug powder in something, that would bother me less than if there was lard or gelatin,” she said, suggesting insects occupy a different ethical category for some plant-based eaters. 

non-vegetarians like casey bond exhibit cautious curiosity about insect protein. “i would support it, but i’ve never eaten insects… if they were made like a bug burger, maybe i’d eat it,” he said, drawing a comparison to more familiar food presentations: “it’s like eating fish versus when fish is served whole with the head on.” in the future, presentation may be crucial for mainstream adoption.

as we face the dual challenges of feeding a growing population and mitigating climate change, entomophagy offers a solution that’s been hiding in plain sight, buzzing and crawling around us all along. the question is not whether insects will become part of our dietary future but when and how we’ll embrace this sustainable  and substantial protein source. 

in 2015, pope francis wrote his encyclical letter laudato si’, calling catholics around the world to environmental action. in 2021, pope francis followed this by telling catholic organizations to launch a seven year plan to create environmentally sustainable efforts within their communities. some catholic organizations in washington, d.c., like the washington theological 2022年世界杯亚洲预选赛结果 and its member school within the catholic university of america (cua) have also chosen to follow the pope’s encyclical. 

gabrielle choate is cua’s director of sustainability and is solely in charge of the campus’s operation and engagement for the school’s community. “i’m a one person team,” choate said.

engaging students in sustainability

while cua does not have an environmental science program, they offer a sustainability minor along with programs in environmental chemistry and environmental engineering. as part of their efforts to engage the community, choate said she invites faculty in for monthly meetings to discuss how to implement conversations about sustainability into their classrooms for subjects that are not necessarily about the environment. 

“the student body, the staff and faculty are receptive to sustainability, especially as we relate it back to the church’s teachings,” choate said. 

one example, choate said, is a business professor incorporating a lesson on sustainability into a marketing course. she added that this allows students who may not have previously encountered sustainability concepts to engage with them in their studies.

like many universities, cua also organizes a green move-out in which departing dormitory denizens recycle unwanted belongings, runs the cardinal closet, a free thrift store funded by donated clothes for students, and much more. but choate said that her favorite program is cua’s community garden.

“you can’t get better than an afternoon or a morning hanging out in the community garden,” choate said, adding there are many birds, butterflies, and dragonflies to watch. 

even though she is a one-woman team, choate said she spends her days performing many different tasks. she might begin in the community garden before checking out the thrift store. she also added she fills out award applications, updates cua’s website about their sustainability efforts and meets with students, faculty and staff. 

“it’s exciting,” choate said. “every day is different.” 

the standard solar project

although not directly run by the university, across the street to the west of the basilica, cua leased out land to standard solar, a solar project developer, to create a solar panel farm to benefit nearby communities. the farm has been in operation since the summer of 2024. 

cua was not directly involved in the construction of the solar panel farm, but choate said they pay for power at a reduced price. standard solar mainly sells the power to pepco who then supplies district residents who have signed up to receive community solar benefits. 

before the solar panel farm was constructed, the site was a naturally wooded area. of the original 40 acre property, approximately 15 acres were cleared to make space for the solar panel farm while the remaining 25 acres were left untouched. 

choate added these efforts were made to support the local ecosystem by also planting the first round of pollinator plants beneath the solar panels this past fall. the dc beekeepers alliance has also installed three beehives on the property to further promote biodiversity.

“the bees are very happy, very productive,” choate said. 

according to choate, it is estimated that the bees have produced 25 pounds of honey so far with hope for much larger amounts in the future once the bees fully establish their colonies.

she also said the area has a couple of large stormwater retention basins, which hold runoff rainwater from surrounding areas and temporarily hold it to prevent rapid release into storm water drains. choate said this benefits the bees as well since they have a water source nearby their hive and plants. 

catholic connections

to the south of the basilica are the headquarters for the washington theological 2022年世界杯亚洲预选赛结果 which include 10 theological graduate schools in the eastern and western tradition located in the washington metropolitan area, pennsylvania, and central virginia, one of which is cua’s school of theology. 

headed by executive director larry golemon, the washington theological 2022年世界杯亚洲预选赛结果 educational programs offer a certificate in ecology and theology. students are required to obtain five credits to achieve the certification, but each school in the 2022年世界杯亚洲预选赛结果 has different courses which meet the requirements. 

for example, golemon said students at wesley theological seminary near american university have a course on ecology in the anacostia river along with one where they go hiking in west virginia to learn about fracking and forms of mining. by providing green curriculum to the 2022年世界杯亚洲预选赛结果 ’s partnering institutions, they are lifting the “visibility” of available courses at these schools. 

he also mentioned students often do not come to a school associated with the theological washington 2022年世界杯亚洲预选赛结果 with plans to obtain a certificate in ecology and theology, rather they take one class fulfilling a certificate requirement and decide to take more. 

but golemon said these sustainability efforts extend beyond their institution’s educational offerings. at the virginia theological seminary in alexandria, va., the four new faculty homes built on campus were the first residential buildings to obtain leed certification in alexandria. the family dorms also located on the campus have leed certification as well. 

in the washington theological 2022年世界杯亚洲预选赛结果 offices, golemon said they only have recycling programs and little reminders to turn off the lights before leaving the room. but golemon said this is for good reason. 

“if there’s any action going on in the 2022年世界杯亚洲预选赛结果 , it’s certainly not in our offices,” golemon said. “it’s on the campuses of our schools.”

walking into friends + family, a vintage shop on massachusetts avenue in cambridge, the scent of incense sticks is like mild sunshine, leading people into the depths of the store. in a small room inside the shop, two hangers are filled with common brands but in unique designs. a woman with shoulder-length blonde hair wearing a blue baggy check pattern shirt and wide-fit raw denim pants looks ready to showcase her new products. 

this is michmade, an independent upcycling fashion brand in boston, where designer michaella sheridan makes clothes useless to someone else into valuable commodities and proves that the future of fashion does not have to be wasteful.

every year, the average american consumer discards 81.5 pounds of clothing per person, resulting in approximately 11.3 million tons of textile waste. however, only 15% of used textiles are recycled annually, and half of that ends up in landfills or rotting piles. according to the environmental protection agency,  17 million tons of textile waste were dumped in landfills in 2018.

upcycling: giving old clothes a new life

sheridan’s work is part of an initiative that aims to slow down the cycle of textile waste by providing a new life to discarded clothes. 

“i love american sportswear brands like polo ralph lauren because they are known for having high-quality materials, so i’m attracted to items like that,” sheridan said. “you can take a men’s shirt from a thrift store and wear it, but what excites me is to take those items and give them a little spice like changing them in a way that makes them feel new and exciting.” 

a red tank top originally a red sox t-shirt, a yellow knit with a smiling red lobster emblem representing boston, and a men’s yellow polo stripe shirt transformed into a business casual women’s blouse with playful ruffles; sheridan is giving a new identity to discarded clothes. sheridan treats each piece of fabric like a piece of the puzzle and readjusts them to make something new. in her hands, old clothes are reborn with a new story and purpose.

“i was born and raised in boston and that informs my taste and style,” she said. “the lobster is a culmination of all that — upcycling meets boston imagery and a core part of my brand is that i’m not fussy. it all just works.”

the challenges of sustainable fashion

sheridan’s passion for upcycling began in her childhood with her grandmother and her mother. 

“my grandmother taught me to sew when i was a little kid and my mom taught me how to sell at a flea market,” she said. “i started sewing things and putting them at her booth. that was five years ago, and it’s just snowballed from there.”

however, continuing a sustainable fashion business hasn’t been easy.

“oh my god, a thousand times, yes,” she said, when asked if she’s struggled. it is difficult for her to make the product line consistent and cohesive because working with found materials is unpredictable. “it is a challenge to make everything feel like it’s part of the same family. i don’t buy fabric, so i work with what i find.”

sustainability encompasses everything from the origin and composition of fabrics to the processes used in manufacturing, distribution, and post-consumer impact. according to anna sáez de tejada cuenca, a professor at iese business school in navarre, spain, “the word ‘sustainability’ has many meanings, some people think about material properties if the material is made of an organic fiber, recycled fiber, or is going to be recyclable later.”

fashion brands like patagonia and outerknown embrace using organic materials or developing recycling technologies; however, it is complicated to say that all brands are sustainable.

“shein is now trying to claim to be more sustainable and they are trying to develop recycling technologies. but that’s the biggest contradiction because they are a model for selling a lot of stuff cheaply with less durable stuff,” sáez de tejada cuenca said. “the ultimate change will come when clothes are more durable and we buy less.”

big brands and greenwashing greed

brands are relying on mass production while they market their sustainability initiative. ongi min, a former environmental department fellow from south korea’s anseong si sustainability committee, thinks it is a marketing strategy. 

“i call them greenwashing,” she said. “shein or h&m say they are making an effort to be sustainable by using recycled materials. however, it doesn’t change much because customers keep buying cheap clothes.” 

sheridan pointed out the problem of fast fashion in the environmental crisis. “it’s built on greed and a lack of understanding of what we actually need,” she said. “the constant demand for cheap and disposable clothes creates so much waste. that’s not sustainable.” the industry will be viewed as sustainable when the cloth itself becomes sustainable. 

giving consumers a choice

upcycling fashion brands like michmade are giving customers a way to feel as though they are contributing to solving the issue in their daily lives by changing their consumption patterns. 

“i used to shop fast fashion without thinking about it,” said jane park, a first-year graduate student at berklee college of music, standing in a crowded flea market in fenway.  “i used to feel powerless and depressed when i heard about environmental issues including textile waste piling up in landfills, but shopping from upcycling designers gives me a way to be part of the solution.” 

jennifer song first discovered michmade at a flea market in fenway. she was drawn to the brand’s unique selection of clothing, especially a crop top emblazoned with a boston sports team logo. 

“i bought this cropped t-shirt that used to be a red sox t-shirt which is something you can always see if you live here. the fit was perfect, and i love that it has a story behind it,” she said. “i’m literally wearing something that has a past life. that makes it feel special.”

sheridan also values connecting with her customers. “if someone is emotionally attached to a shirt they bought from a designer, they’ll take care of it and make it last longer,” she said. 

while social media has helped her grow her brand, she values the time that she spends meeting with customers in person even more. “they allow me to talk about what i do, explain the work, and show how these pieces can be styled,” she said. “i want people to understand the emotional value behind upcycling.”

but how can you clean up a hiking trail ravaged after a typhoon? or remove a 1,000lb compressor from the seafloor? or a 1-ton derelict boat that washed up on a beach? these are extreme problems that need extreme solutions and extreme people to see them through. spoiler alert: we’re those people. we do cleanups few others can and show that it is cool to care about our environment.

check out the full story below!

for balinese people, water is the site where the seen and the unseen worlds meet.

for a thousand years, bali’s sustainable subak water irrigation system has embodied spiritual harmony with nature. these days however, tourism to the island soaks up 65% of its water supply, threatening subak and local livelihoods.

in this photo-essay, balinese-american devin santikarma captures a meditation on this quickly disappearing cultural heritage site and paints a portrait of the community keeping subak alive.

read the full story below.

editor’s note: this story was funded in part by the planet forward experiential learning award with support from the walton family foundation. all editorial content is created independently.

students at planet forward pillar schools are eligible to pitch stories for travel funding here.

jingmai mountain, located in yunnan province, china, has the world’s largest, oldest and best-preserved ancient tea forest. it was inscribed into the world heritage list in 2023.

the blang people are the indigenous group in jingmai mountain and are one of the first ethnic groups to cultivate and utilize tea.

as a young scholar researching indigenous peoples and traditional food systems, with ancestors from four different asian ethnic groups, i came to this remote border village in 2021 for a vacation, seeking inspiration. while dining with a local blang family, the host proudly explained to me:

“yes, this is how we eat! when we go to gather tea, we collect any edible wild ingredients we find along the way. children learn to identify these traditional ingredients from their elders, and when they see them while playing, they pick them and bring them back for the adults to check if they are edible. during festivals or agricultural leisure times, we also invite friends and family to our fish ponds to pick some wild vegetables and make grilled fish with banana leaves. throughout the year, we eat hundreds of wild vegetables! they are all organic and very healthy.”

i was amazed by their way of obtaining food and the biodiversity of the local ingredients, which is crucial for planetary health. i was very eager to document these practices and hoped to contribute to recording the traditional knowledge of the blang people. so, i visited the local community leader, mr. nan, to hear his views.

“amazing! [recording traditional knowledge] is exactly what i have always wanted to do, but i never had the time! tourists who come to jingmai mountain are only interested in the beautiful landscapes and pu’er tea here. you are the first person interested in our ingredients. the ingredients are not only for foods but also used by us to connect our gods in rituals. i believe it is very necessary to document these ingredients and the traditional knowledge behind them.

the locust disasters caused by drought in recent years have also made many traditional ingredients very scarce. nowadays, young people only like to play with their phones and go to the city for school after the age of ten. if this knowledge is not recorded, it will be lost in the future! as an elder in the community, i believe it is my responsibility to record this traditional knowledge with you. i will be happy to organize the elders of the whole village to help you document these ingredients.”

thus, the collaborative project began. i contacted independent artist and photographer, chaohui li, the china biodiversity conservation and green development foundation, the china good food action hub, the central academy of fine arts, and the university of toronto for collaboration. since the end of 2021, we have co-created a series of activities with the local community to document and promote the local traditional food system by combining traditional knowledge, science, and art.

with the help of 50 local villagers and the participation of indigenous youths, we collected 199 traditional ingredients (166 are plant-based) from the jingmai mountain tea forest and recorded their traditional medicinal effects, cultural meanings and cooking methods.

at the same time, we found that the development of tourism, the monoculture of tea planting for income, climate change, the introduction of new productive varieties to replace traditional varieties, overexploitation, the loss of traditional knowledge and related environmental protection regulations have made it more difficult for locals to obtain traditional ingredients.

the research results have been published in two academic papers and presented at the 27th united nations climate change conference (cop27) in egypt in 2022, the 7th china good food summit in 2023 and the world food forum at the headquarters of the food and agricultural organization (fao) in rome, italy, in 2024. the project was also selected in unesco’s case study collection on “safeguarding intangible cultural heritage and climate action from the asia-pacific region.”

in the field of art, we co-created the performance art piece “rainforest succession-la mianm” with more than 30 local villagers, filmed two related documentaries and exhibited the documentations and installations of the performance art at the 2023 shanghai urban space art season.

we organized local youth to watch documentaries to understand their views on traditional knowledge and the difficulties they encountered in learning it. we are currently discussing with community leaders how to enhance the transmission of traditional knowledge among local youth through artistic creation and biodiversity schools.

in terms of public impact, the project has been reported by more than ten media outlets, including the china central television net-news, gaining more than half a million views. a blog to introduce this project won first prize in a blog competition recognized by the international union of forest research organizations.

the blang chef mr. cao’s innovative dishes made with water taro sticks and sweet bamboo shoots were showcased at the 2024 world food forum in rome. the blang fermented tea used in rituals was also brought to the fao’s global-hub for indigenous people’s food systems, where it was presented to indigenous friends from around the world.

melinda hou, the ceo of good food fund china action hub, believed that: “the jingmai mountain project has excellently documented and showcased indigenous cultures in china, playing an important role in inspiring mainstream society on how to transform to sustainable food systems and other sustainable development goals (sdgs). other tea plantation regions, such as india and myanmar, will also benefit from this project because of the similar ecosystems and lifestyles. our organization plans to work closely with local villagers to further contribute to protecting the ecosystem and biodiversity of jingmai mountain.”

gina kennedy, ph.d., principal scientist with the alliance of bioversity and ciat, who was not involved in this project, feels that “this is a very inspiring example of combining a desire for scientific knowledge from the researcher perspective with the desire from the local community to document their traditional foodways and local knowledge on edible biodiversity for future generations.

it is a beautiful example of using a scientifically rigorous process to identify and document local food biodiversity and combine this with culinary and artistic traditions to create demand. it is also nice to learn that the project findings were widely disseminated to showcase this as an inspiring example for others, especially members of the united nations global-hub.”

can urbanization actually be good for the environment? this video explores this question through conversations with students, professionals and people with both positive and negative personal experience with urbanization and urban environments.

a majority of the human population lives in urban areas, or will soon. there are ways that this can be used as an opportunity to address some of the most pressing issues we face today as a global community.

when we discuss climate change, the focus is often on how human activities are affecting the environment. but have we considered how the climate is affecting us? climate influences nearly every aspect of our lives — from what we wear and eat to how we feel and function. but could it also shape our cultural norms surrounding work, rest, and leisure — and even how we approach environmental conservation?

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mike barandiarán, a manager at the u.s. fish and wildlife vieques national wildlife refuge in puerto rico, believes it does. with a career spanning diverse climates and cultures, barandiarán has observed how geography and weather influence not only our perception of time but also our approach to preserving the natural world. he frames this contrast as the difference between “gringo time” and “island time.”

“gringo time” embodies the rigid, industrial expectations tied to american work culture. it’s a mindset rooted in punctuality, strict deadlines, and a highly structured approach to tasks. efficiency and productivity are paramount, driven by external pressures and a sense of urgency to succeed in a demanding capitalist system. as barandiarán notes, viequenses often use the term “gringo time” as a signal to “lock in” and get tasks done quickly when necessary.

on the other hand, “island time” reflects a more relaxed and fluid approach to work, common in puerto rico and the caribbean. here, tasks are completed with flexibility, guided by the belief that things will get done when they need to get done, rather than adhering to rigid schedules. this cultural understanding of time prioritizes balance over urgency, a rhythm shaped by the steady, tranquil climate of the island.

cultural norms clash, but resiliency efforts persevere

barandiarán’s work in vieques, a small island just eight miles off the coast of mainland puerto rico, has given him a front-row seat to these contrasting time cultures — and their implications for environmental conservation.

vieques is a natural treasure trove, home to crystalline waters, black sand beaches, and bioluminescent bays that glow under the night sky. yet, its idyllic present conceals a turbulent past. for decades, the u.s. navy used the island for military testing, sparking fierce protests and resistance from viequenses who fought tirelessly against the destruction of their homeland. the navy’s withdrawal in 2003 marked a turning point, but it left behind a legacy of undetonated bombs and chemical contaminants, posing ongoing risks to the island’s residents and its fragile ecosystems.

in the wake of the military retreat, conservation efforts began to restore the island to its original state. building on this foundation of resilience, barandiarán and his team have prioritized hiring local viequenses for conservation efforts: “when you hire local people, you know they’re going to stay. not many adapt to the rhythms of life here — not even people from san juan.”

the locals are intelligent, educated, and professionally equipped, but their work styles often clash with the rigid expectations of the u.s. federal government.

traditional practices intertwine with conservation

this disconnect became clear as barandiarán observed their fluid approach to punctuality and deadlines. it wasn’t laziness or a lack of preparedness, as some outsiders might assume, but a reflection of the caribbean rhythm of life.

“in the caribbean, people don’t live to work; they work to live. they’re not lazy — they simply don’t have the same need to work nonstop like in northern countries,” barandiarán said.

in the u.s., changing seasons create clear boundaries between work and rest. but in the caribbean, where seasons blur and the landscape remains perpetually lush, life moves to a different beat.

this cultural rhythm also shapes how viequenses interact with their environment. traditional practices like fishing and crabbing for “jueyes” (land crabs) are not just livelihoods but deeply ingrained traditions.

barandiarán and his team have integrated these practices into conservation efforts, allowing sustainable harvesting during designated seasons. “we’ve found a balance between conservation laws and the needs of the community,” he said. “it’s about cooperation and education, not imposition.”

however, challenges remain. the tight deadlines imposed by mainland funders often clashed with the viequense concept of time. for instance, assurances that work would be completed “ahorita” — or “right away” — marked a cultural divide. in vieques, “ahorita” doesn’t mean immediately, but rather “sometime soon,” a fluid timeframe that could stretch from now to an undetermined point in the future.

compounding these challenges is a deep-seated wariness of “gringos” and their demands, rooted in a history of outside intervention. the island’s residents, scarred by decades of military occupation and environmental exploitation, approach external expectations with suspicion. this cultural resistance, paired with the relaxed pace of “island time,” has added layers of complexity to conservation efforts.

“the concept of national parks is a european and anglo-saxon one,” barandiarán said. “in developed countries, parks don’t directly impact communities, but in developing countries, people depend on these resources for their livelihood.” in vieques, conservation must balance ecological preservation with the needs of those who call the island home.

discovering ways to cross the cultural divide

so, how do we bridge the gap between “gringo time” and “island time” in environmental conservation? barandiarán’s advice is simple: “patience, tolerance, communication.” these three elements are crucial for successful cross-cultural collaboration. by fostering open dialogue and mutual respect, it’s possible to navigate the nuances of differing work styles and time perceptions.

as conservation efforts worldwide become more interconnected—and as climate change reshapes our environment—adapting to diverse cultural norms is not just an asset, but a necessity. with shifting weather patterns potentially bringing more tropical conditions to parts of the u.s., we may even witness a gradual shift towards a more “island time” mindset in some regions.

ultimately, our climate shapes not only our environment but also our cultural identity, influencing everything from daily routines to our understanding of professionalism and deadlines. by acknowledging and embracing these differences, we can create a more harmonious and effective approach to conservation — one that values both ecological preservation and the well-being of the communities that depend on these resources.

it’s not about choosing one “time” over the other, but about finding a way to work together, respecting the diverse rhythms of life and work that each culture brings to the table. 

as barandiarán puts it, “you don’t have to agree on everything, but you have to respect each other’s perspectives. that’s how you find the middle ground.”

two years ago at the african climate summit in kenya, i met hajar ahjum-mathee from south africa, who shared her community’s struggles. outside the crowded conference hall, she expressed frustration. “they say we must pay more for electricity because of climate change,” she said. “but has anything changed? the air is still dirty. the heat is worse. and we are the ones who pay.”

her words made me question the way we’ve been approaching climate change solutions. we’ve been told that pricing carbon — making pollution expensive — will force industries to clean up their act.

but hajar’s perspective revealed a fundamental flaw in this economic model:

who really pays?

the market’s promise — and its failure

the south african government (2019), through the national treasury, implemented the carbon tax act to curb greenhouse gas emissions by assigning a cost to pollution, aiming to encourage businesses to transition to cleaner alternatives. according to the international monetary fund (imf) (2023), if companies paid for each ton of carbon emitted, they would find cleaner ways to operate.

this carbon tax act was rooted in neoclassical economic principles, with policymakers assuming that price signals alone would drive rational decision-making, leading to emissions reductions. however, this approach overlooked the complexities of human behavior and economic disparities. markets do not think—people do. and human behavior does not always align with economic models’ predictions.

by treating climate change as a market problem according to aldy and stavins (2011) — one that could be solved through the right pricing mechanisms — this act failed to account for the social and economic realities of those most affected.

on paper, emissions dropped. however, in townships like hagar’s, where energy costs rose as industries passed on expenses, the reality was stark. as reported by the international monetary fund (imf) in 2023, families already struggling with poverty found themselves paying higher electricity bills, while industries lobbied for exemptions and continued polluting, illustrating the unintended consequences of a purely market-driven approach. 

a different kind of solution

across the indian ocean, a different kind of solution was taking shape. according to the international energy agency (iea, 2025), india’s energy consumption was rising rapidly, and millions of households relied on inefficient incandescent bulbs, wasting vast amounts of electricity.

in response, india launched the ujala program in 2015, a nationwide effort to replace incandescent bulbs with energy-saving led bulbs. unlike carbon taxes, which rely on financial disincentives, ujala used insights from behavioral economics—understanding human biases, habits, and motivations to encourage change. instead of punishing pollution with higher costs and expecting people to buy leds based on long-term savings alone, the government made the transition effortless. through the program, they removed upfront costs, subsidized bulbs, and leveraged social influence, letting community leaders demonstrate the benefits first.

and the results?

ujala reports over 360 million led bulbs were distributed, reducing carbon emissions by more than 45 million tons annually. households saved money. energy demand dropped. and most importantly, the program did not burden the poor—it empowered them. this was climate action designed not just for economies, but for people.

why the market alone won’t save us

the difference between south africa’s carbon tax and india’s ujala program is more than just policy. it is a fundamental shift in how we think about change.

parry (2019) stated that market-based mechanisms (i.e., carbon taxes) are designed to encourage a shift toward low-carbon energy sources by raising the cost of fossil fuels, electricity, and consumer goods.

but in the real world, the center for behavior & the environment (2018) reported that addressing climate change requires more than just economic policies. it demands solutions that engage people emotionally, use social incentives, and design choices that encourage sustainable behavior.

a factory owner, for example, might find it easier to pass carbon costs onto consumers rather than overhaul operations. or, a low-income household might not invest in solar panels, even if they eventually save money, because the upfront cost is too high. this is where behavioral economics—the study of how people actually make decisions—becomes crucial. according to the climate change committee (2021), effective climate policies must be designed with an understanding of human behavior to drive meaningful change.

building a smarter climate strategy

imagine if south africa’s carbon tax had been paired with targeted rebates for low-income families—ensuring that those who could least afford higher energy prices weren’t the ones paying the most.

imagine if cities across the world applied ujala’s insights, making clean energy the easiest and most obvious choice, rather than something individuals had to actively seek out.

the solutions exist. we just have to be willing to rethink the way we implement them.

here’s how we do it:

1. make sustainability the default choice: many people want to reduce their carbon footprint, but small barriers — cost, inconvenience, lack of information — stop them. by designing default green policies, we can drive change effortlessly.

2. leverage social influence: people are more likely to adopt sustainable behaviors when they see others doing the same. community-based programs, peer-led initiatives, and visible commitments from businesses and governments can create a ripple effect.

3. prioritize equity in climate policy: carbon pricing and other market mechanisms must be designed to protect the most vulnerable. revenue from carbon taxes should be reinvested into community development.

4. use psychology, not just neoclassical economics: behavioral economics has shown that simple interventions — like framing choices in terms of immediate benefits rather than long-term savings — can significantly impact decision-making. climate policies should be designed with these insights in mind.

a future that works for everyone

hagar’s story is not unique. across the world, communities are suffering from climate policies that fail to account for real-world complexities. but we can change that by designing solutions that put people at the center.

the future of climate action isn’t just about economic models or carbon taxes. it’s about creating policies that work for everyone — policies that recognize human behavior, systemic inequality, and the importance of equity. india’s ujala program shows us that small, accessible changes can lead to transformative outcomes. meanwhile, south africa’s carbon tax highlights the dangers of relying solely on market-based approaches.

to achieve real change, we must integrate behavioral economics into our climate strategies. it’s not just about reducing emissions; it’s about making sure the solutions are fair, effective, and inclusive. by considering psychology, equity, and human behavior, we can create a future where sustainability doesn’t come at the cost of survival.

the road ahead is clear: we must move beyond rigid neoclassical economic models and build a climate strategy that works for people — and, in turn, the planet.