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Since the early 2010s, academic and policy debates about the interlinkages between climate and security have expanded and deepened. Climate is now widely acknowledged to magnify security risks especially in conflict or post-conflict contexts. This relationship is viewed as complex, dynamic and indirect, involving a wide range of intermediate variables. However, this discussion – and hence, related policy efforts – have tended to occur at highly aggregate levels of analysis, especially national, regional and global ones. Instead, this paper addresses climate-sensitive peacebuilding at the local level. What does local climate-sensitive peacebuilding look like on the ground? What are the promising areas for research and policy responses in fragile and conflict-affected settings? After offering a broad overview of climate-sensitive peacebuilding, we focus on the case of Afghanistan, drawing on specific examples that were in place prior to the 2021 return to power of the Taliban. We find that the traditional Western approach in the country – top-down, focused on hard security rather than human security and highly state-centric – tends to ignore the impacts of climate change. In addition, the dominant security paradigm overlooks the potential of local peacebuilding initiatives that address adaptation and resilience. We argue that climate-sensitive peacebuilding offers a bottom-up alternative to addressing the intersection of these risks in conflict-affected settings.

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In this paper I argue that the new coronavirus pandemic has brought to light some of the contradictions and paradoxes of our time, namely the contrast between human fragility and the technological hubris linked to the fourth industrial revolution (artificial intelligence); and the contrast between the TINA ideology (there is no alternative) and the sudden and extreme changes in our everyday life caused by the virus, thus suggesting that there are indeed alternatives. I then analyse the main metaphors that have been used in public discourse concerning our relations with the virus: the virus as an enemy; the virus as a messenger; the virus as pedagogue. I prefer the last one and explain why, and in what sense the virus is our contemporary.

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