This article argues that religious beliefs significantly influence a community’s understanding and experience of climate change adaptation, indicating the need for an inclusion of such information in climate change adaptation education. Data were collected using the Q-method, whereby recurring statements were identified from semi-structured interviews with participants from three rural communities in the North-West province of South Africa: Ikageng, Ventersdorp and Jouberton. The research found that community members who regard themselves as religious (overall of the Christian faith) fall under two groups: the religious determinists or fatalists, who see climate as a natural process that is governed by God, and religious participants who deny this ‘naturalness’ and acknowledge humans’ impact on the climate.

Climate change is one of the greatest challenges humankind faces and adaptive behaviour is an imperative response to such change. Culture and the resulting worldview are determinants of behaviour and eminent cultural beliefs are that of time orientation (TO) and social self-construal (SSC). To date, no research focuses on these beliefs from an indigenous South African perspective or the manner in which it may subsequently affect a community’s adaptation towards climate change. Q-methodology was used to study perspectives and beliefs in three peri-urban communities in South Africa and to investigate the interrelation between themes such as TO, SSC, climate change awareness and climate change causality. It became apparent that the communities are aware of climate change, yet little to no efforts are currently being made to adapt to climatic change. This absence of motivation to adapt may be attributed to limited risk perception and cultural beliefs of TO and SSC. This study aims to contribute to the understanding of cultural beliefs and its impact on climate change adaptation behaviour in the South African context. It is concluded that TO and SSC from an indigenous South African perspective influence community adaptation to climate change.

This article focuses on the social aspects of climate change and explores the interrelationship between belief systems and adaptation. The links and interaction between external and internal realities are examined from the perspective of contextual vulnerability, with a focus on the multifaceted structure of belief systems. The aim was to determine those challenges regarding climate change adaptation that are caused by a community’s belief system and to make recommendations to overcome them. Diverse perceptions of climate change and beliefs from three townships in the North-West Province of South Africa were collected and analysed using Q-methodology, finding five distinct worldview narratives. These narratives were named naturalist collectivist, religious, religious determinist, activist collectivist and structural thinker. It is recommended that policymakers aim to address diverse views and should be informed by factors that increase resistance to belief revision. Information should be framed in ways that foster the perception of internal control, are clearly evidence based and encourage a desire to learn more.

In this paper, we argue that William Stephenson, Qmethodology, when demonstrated through the research conducted for the SANCOOP: Climate & Beliefs project can provide guidance for doing context-specific mixed-method research and has implications for climate change education in South Africa. In the project, Q-methodology was mixed with techniques of transcendental philosophical analysis, to investigate the correlations between subjectivity and climate change adaptation in rural South African context. Subsequently, context-specific considerations are in order, since limited research employing mixed Q-methodology has previously been conducted in rural South Africa. Thereby, we hope to provide some guidance for conducting mixed methodological research in this context. Finally, the implications of mixed methodology for climate change education in South Africa are discussed in the light of epistemic justice in the construction of knowledge.