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Peace
Water can create peace or spark conflict. When water is scarce or polluted, or when people have unequal or no access, tensions can rise.
Access to drinking water is a human right. There is an urgent need to work together to protect and conserve our most precious resource. Cooperation on water paves the way for cooperation on all shared challenges. We must use water as a tool to create a more peaceful and prosperous world for all.
UN Photo/Diego Ibarra Sánchez
The issue explained
Water is under growing pressure. The water-related impacts of climate change are worsening and a growing global population is placing increasing demand on a finite resource. Within many countries, people’s access to safe drinking water is unevenly and unfairly distributed. Between countries, the widespread lack of transboundary cooperation on shared water resources poses a risk to the quality and quantity of water supplies and therefore threatens social and international stability.
Poor provision of water services can delegitimize States. The inability of a government to provide basic water services can lead to a delegitimization of State institutions and ignite social unrest, especially in the context of food insecurity, high unemployment and internal migration.
Water often plays a role in conflict:
Water can be a trigger when interests of different water users, including States and provinces, clash and are perceived as irreconcilable, or when water quantity and/or quality decreases, which may affect human- and ecosystem health.
Water can be a weapon during armed conflict – used by both State and non-State actors – as a means to gain or maintain control over territory and populations or as a means to pressurize opponent groups.
Water can be a casualty of conflict when water resources, water systems or utility employees are intentional or incidental casualties or targets of violence. Attacks on civilian infrastructure, including water systems, pose serious health risks and violate international humanitarian law.
UN Photo/Mark Naftalin
The way forward
Water can be a tool for peace. Over time, there have been many more incidences of cooperation than conflict over water, but there is much more to do. Peaceful cooperation around water – within and between countries – can pave the way for peaceful cooperation in all sectors.
Water can be a stabilizing force and a catalyst for sustainable development. We must act upon the realization that water is not only a resource to be used and competed over – it is a human right, intrinsic to every aspect of life.
At the local and national level, different water users – particularly water and sanitation utilities, energy, food and industry – must cooperate through an integrated water resources management approach and promote a circular economy that fulfils people’s human rights.
At the basin level, countries should develop agreements and set up institutions to peacefully manage water resources that cross international borders.
Governments should cooperate on transboundary waters bilaterally, regionally or globally, for example through signing up to and implementing the United Nations Water Convention and Watercourses Convention.
Water cooperation creates a positive ripple effect. Working together on water across borders and sectors will accelerate progress across the Sustainable Development Goals, enhancing food security, sustaining healthy livelihoods and ecosystems, helping to build resilience to climate change, contributing to disaster risk reduction, providing renewable energy, supporting cities and industry, and fostering regional integration and peace.
Sources and further reading
Intergovernmental Panel on Climate Change (IPCC) Sixth Assessment Report: Fact sheet – Food and Water
Intergovernmental Panel on Climate Change (IPCC) Climate Change 2014: Impacts, Adaptation, and Vulnerability
United Nations Children’s Fund (UNICEF). Water under fire – report series on the role of water in conflicts around the world
United Nations Children’s Fund (UNICEF). Children living in protracted conflicts are three times more likely to die from water-related diseases than from violence
United Nations Educational, Scientific and Cultural Organization (UNESCO). Transboundary Aquifers: Challenges and the Way Forward
United Nations Children’s Fund (UNICEF) 2023: WASH for Peace – Conflict sensitivity and peacebuilding guidance and tools for the WASH sector
UN-Water. Blueprint for Acceleration: Sustainable Development Goal 6 Synthesis Report on Water and Sanitation 2023
UN-Water. Summary Progress Update 2021: SDG 6 — water and sanitation for all
UN-Water GLAAS. Investing in Water and Sanitation: Increasing Access, Reducing Inequalities
World Meteorological Organization (WMO) Protect our people and future generations: Water and Climate Leaders call for urgent action
World Meteorological Organization (WMO) 2021 State of Climate Services: Water
World Bank. Water resources management
The Cunctator: a Maximalist?
modernism synthesis of all heresies Poison of JPII
The Oath Against Modernism
Pope Pius X - 1910
THE OATH AGAINST MODERNISM
To be sworn to by all clergy, pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries.
I . . . . firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day. And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Rom. 1:19), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated: Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time. Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when he lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time. Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical’ misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely. Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and lord.
Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili,especially those concerning what is known as the history of dogmas. I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion. I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm. Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the Fathers solely by scientific principles, excluding all sacred authority, and with the same liberty of judgment that is common in the investigation of all ordinary historical documents.
Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.
I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God. . .
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