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the climate problem, while understood through science, can be solved only through faith. Faith in one another. Faith in our ability to do something bold, together. Faith that the pain of change, that the sacrifices required, will lead to a promised land.

She sees herself more like Cassandra, who predicted the fall of Troy but was not believed, or Jeremiah, whose omens were inspired by selfish kings and cultish priests in ancient Jerusalem. “We are warning people of the consequences of their choices, and that’s what prophets did,” she said, over plates of samosas and grape leaves, and “you get the same thing that prophets have gotten throughout history.”

In the United States, nearly 40 percent of university scientists have a religious affiliation, according to new research by Rice University professor of sociology Elaine Howard Ecklund; for scientists working outside of universities, that percentage jumps to 77. And many agnostic or atheist scientists still see themselves as spiritual, according to Ecklund and Christopher Scheitle, assistant professor of sociology at West Virginia University.

Hayhoe has built followings on Twitter, YouTube and TED.com, where her talk on climate has racked up 1.7 million views. She is also a lead author on the U.S. government’s latest National Climate Assessment, which says that the climate effects we are already suffering from are going to get worse for our health and economy.

I would argue, from my research, that we talk about climate change as something demanded to be addressed by faith, not politics,” Ecklund says. Politics creates boundaries, she says, but “faith is extremely motivating to people.”

When she put the climate problem in terms of the heart and soul, not just the brain or politics, her family started to see. Taking care of the planet was another way to take care of people. Another way to love

In the beginning — if recent history is our beginning — climate change began to make winters milder and heat waves more frequent. In the east, it made storms wetter; in the west, it made droughts drier. Human infrastructure was strained by melting permafrost in Alaska and larger wildfires in California. It was happening now, and not enough people understood, or believed, that they had a role to play in what could happen next.

Large parts of the reserve and remaining tropical forests are inhabited by indigenous groups like the Mayangna (Sumo) and Miskito Indians. These indigenous peoples subsist on the reserve’s natural resources, employing sustainable practices to conserve ecosystems. Farming is based on shifting agriculture, with the land cropped for a year and then allowed to revert to forest. Few families have cattle, although they do keep other animals such as pigs.

The Mayangna and Miskitu attempted to get the government to legally recognize their lands in the 1990s. After this attempt failed, thousands of colonists encroached on the communities’ forests—encroachments that continue to this day. Colonists’ livelihood strategy is very different from the indigenous Indians. They typically keep more cattle, removing forest cover to develop as much pasture as possible. They then sell the “improved” land to the next wave of colonists before moving deeper into the forest.

Indigenous Peoples Are Good Protectors of Forest

A comparison of forest cover loss within and outside of the Mayangna’s recognized territories reveals that their commitment to protect forests has been effective. Deforestation rates are 14 times higher in settler-occupied lands adjacent to the Mayangna territories. The story is not over, of course. Colonists continue to settle in community forests to this day, and government agencies continue to look the other way. But with legal recognition, Indigenous Peoples have more ownership over the forests they call home. By defending their homeland and legally establishing customary ownership of their forests, Nicaragua’s Indigenous Peoples can provide a strong bulwark against deforestation and climate change.