Abstract. Time shapes every single human–environment relationship and is inherent in 21st-century global challenges such as climate change and the urgent move towards global sustainability. Nonetheless, the concept of time is still insufficiently addressed in climate justice debates. This paper aims to help fill this gap by presenting empirical results about experiences of climate change in farming communities in Tamil Nadu, South India, and fishing communities on the Lofoten Islands, Norway. With the help of the five dimensions of affectedness, rhythms and rituals, slow motion, care, and health and well-being, it exemplifies how time matters to issues of climate injustices faced by the communities. The paper promotes a qualitative understanding of time and climate change. Thereby, it may stimulate greater relatability to climate change, as well as discussion likely to lead to conceptual advances.

I argue that the common discourses on alternative practices often entail a Western perspective and are sometimes treated as new paths of thinking. This also applies to alternative food practices such as organic farming. Based on empirical research on organic food movements in Bangkok and Chennai, I suggest two examples of alternative practices that have become naturally incorporated in daily routines. Through qualitative expert interviews, long-term observation, and action research, the study reveals that in these movements, urbanites advocate for the right to healthy foods and solidarity with rural farmers, and that farmers employ local sustainable farming methods, including careful resource management and agricultural diversity. Stakeholder engagement is long-term and embraces a spiritual-cultural tone of alternativeness. Based on my findings from my case studies, I propose the following two recommendations. First, the alternative practice discourse needs to open up to the existing plurality of perspectives—openness may prevent the alternative practice discourse from overlooking notable sources of inspiration from societies that inherently perform a diversity of sustainable agricultural practices. Second, continuity, local sustainability notions, and mindfulness need to be included as criteria in the debate. The incorporation of these three themes represented by my two case studies may enrich the discourse through a more local, Global South perspective on alternativeness, and advance its conceptualization.

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