International audienceWe expand the concept of “old growth” to encompass the distinct ecologies and conservation values of the world's ancient grass-dominated biomes. Biologically rich grasslands, savannas, and open-canopy woodlands suffer from an image problem among scientists, policy makers, land managers, and the general public, that fosters alarming rates of ecosystem destruction and degradation. These biomes have for too long been misrepresented as the result of deforestation followed by arrested succession. We now know that grassy biomes originated millions of years ago, long before humans began deforesting. We present a consensus view from diverse geographic regions on the ecological characteristics needed to identify old-growth grasslands and to distinguish them from recently formed anthropogenic vegetation. If widely adopted, the old-growth grassland concept has the potential to improve scientific understanding, conservation policies, and ecosystem management

White evangelical Protestants are the most skeptical major religious group in the United States regarding climate change. While their position of political influence in the Republican coalition is widely recognised, the full range of effects of this position on evangelicals' climate opinions is not. To move research on evangelicals from the margins of climate change opinion research, we review and integrate the interdisciplinary literature on US evangelicals, climate change, and politics. In assessing this literature, we identify three areas in need of further research. First, there is a critical need for more research on the climate attitudes of evangelicals of color, who comprise a growing share of the evangelical tradition in the US. Second, highlighting the Christian Right's active engagement in the climate debate, we identify a need for more experimental work examining how cues from religious elites may shape evangelicals' opinions. Finally, we suggest that to better harness insights across disciplines, researchers must become more explicitly aware of how different disciplines conceptualize temporality. Attending to temporal scale suggests that a new approach is needed to test how dominion beliefs, which are widely thought to be an important theological driver of climate skepticism, operate. We also suggest that two factors that appear to play a weak or limited role in driving climate skepticism over the short term (anti‐science attitudes and evangelical religiosity) may in fact play a significant role in driving skepticism over the medium term. This article is categorized under: Perceptions, Behavior, and Communication of Climate Change > Perceptions of Climate Change Trans‐Disciplinary Perspectives > Humanities and the Creative Arts

Although we have a large body of work on ‘religion and nature’, much less has been written about the specific question of ‘religion and climate change’. Moreover, to date much of that literature on religion and climate change is theological and prescriptive, laying out arguments for why it is legitimate for believers/adherents of one faith or another to be concerned about climate change. Comparatively little can be characterized as empirical or social scientific, examining what faiths and their adherents are actually saying or doing about climate change. To our knowledge, this special issue will therefore be the first devoted solely to beginning to answer these questions from a social-scientific perspective.

While scholarship on the relationship between religions and environmental attitudes has been inconclusive, evangelical Protestants present an exception: they consistently report less environmental concern than other groups. However, prior studies have largely been conducted in the United States. Following a recent “contextual” turn, we revisit the assumption that universal cognitive and doctrinal factors drive the previously documented negative association between evangelicalism and environmental concern. Leveraging qualitative fieldwork, nationally representative surveys, and a survey experiment from Brazil, we find that evangelical and Pentecostal affiliation and church attendance are not associated with reduced environmental concern; that members of these groups simultaneously embrace otherworldly beliefs and advocate for this‐worldly solutions to environmental problems; and that being primed to consider divine intervention increased support for environmental protection. Even in a tradition emphasizing orthodoxy, doctrine appears not to exert a universal influence, a finding we suggest results from different issue frames in the United States and Brazil.

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