Read the following passage and questions, then choose the right answer from options, the answer should be one of A, B, C, D.

<passage>:
Amogh Rai is standing on a small patch of wooded hillside, his Android phone held up above him, taking in the canopies of the trees that rise up around us. There's a problem though. It's a winter's day in the northern Indian foothills of the Himalayas, and the sun isn't breaking through the clouds with its usual clarity. Rai is using an app on his phone to help him understand the canopy's interception of light, but a layer of haze is preventing the 27-year-old Indian from collecting any meaningful data. Spearheaded by the non-governmental Centre for Ecology Development and Research (CEDAR) and funded by India's Department of Science and Technology, this project is about climate change. It seeks to find out how much carbon is being absorbed by the region's forests. This is achieved by taking the information collected – foliage overlay, the height of the trees, leaf area index and canopy layer, among other things – and using it to make an allometric equation. So the challenge for this project mirrors the challenge faced by climate change scientists and policymakers across the world: how can you reduce fossil fuel emissions and maintain and improve carbon sinks without disrupting or destroying the lives of local people, many of whom will be those most affected by climate change? To begin working out how people in the Himalayan foothills might be reimbursed for preserving the forest, Amogh Rai and his colleagues need to find out how much carbon they are actually taking in. "We don't know how much carbon these forests are sequestering," says Rai. "If you are talking about the forest as a sink for carbon, you need to figure out how much carbon this place is storing, versus how much it is producing. And for that you need to go back to the basics of forestry. You need to figure it out by laying ecological plots measuring 400 metres squared in different areas, at different altitudes and in different disturbance gradients." "In developing economies, green investment has not gained any worthwhile traction," says Rai. "In developed countries without much ecological diversity, an understanding of their importance is an important driver in decisions to invest in research in the developing world. So, it is beneficial. The problem arises when these 'investments' get turned into market-oriented solutions. So yes, when companies in Germany 'gift' improved cookstoves in Tanzania and earn carbon credit, it is a problem." There are fears about corruption and the dispersal of money remains a sketchy and murky affair but, as Rai says, "the idea is that you at least need to get this thing started. If you don't pay people enough to maintain the forest, give me two reasons why they should keep the forests as they are, so that you or I could come and enjoy them? Because they are the ones who have to face the winters here, they are the ones who have to go and work in the forests here." Consultations are ongoing with villagers, various NGOs and the forest department. Once upon a time, the strong social system – the ecologically minded functioning of the rural villages extolled by Gandhi – and dependence on the forest meant the environment was preserved. Now, these things are changing fairly rapidly. The whole idea of working as a social group is getting lost and so, Rai argues, "incentives are going to play a larger role. I've had conversations with people where they've said, 'The forests are great, we want to protect them but we don't have any money.' So it's not just about giving them an incentive to protect the forest, it's that they need money to protect the forest." This 'gifting' is not what anyone has in mind for the Himalayan foothills. The idea is to create something fairly simple that can be executed neatly across a spectrum. A paper will be submitted to the Department of Science and Technology and then a conversation about incentive structures for the local community will begin, using the carbon sequestration data as a basis for what should be offered. During my time in Kumaon, the Paris Climate Change Conference takes place. When I ask Rajesh Thadani how CEDAR's project fits into the bigger picture, he says: "Carbon sinks are important and a good mitigation measure – but [they] would be effective only in conjunction with other measures." "I love the forest because it is a place of silence and beauty," he says. "Also, it is one of the last places of refuge from strident urbanisation. A typical city kid reaction to noise, and tempo of life, I suppose." Rai's boss at CEDAR, Rajesh Thadani, a Yale-educated forest ecologist in his forties, is equally romantic about his attachment to the forest, quoting Thoreau to me: "I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived." It's not hard to imagine both men communing with woodland spirits. I watch some of the news coverage from Paris with Rai. There is so much to be done, so many vested interests to vanquish. "I find it extremely political," Rai says. "Climate change talks are an interesting window into how the world that doesn't actually work on scientific principles or doesn't understand the science behind global warming – which is an extremely complicated science – operates. I find it interesting, working in a forest over here, to hear about these things "Darkly funny?" I ask Rai for his assessment. "Yeah, gallows humour." interesting and funny." As the world fights over how best to tackle climate change – over how, more importantly, to get any of the world's big polluters to do anything differently – a battle about how this global phenomenon should be understood and dealt with takes place in the foothills of the Himalayas. "There is a strong relationship between the people and the forest in the area but it has weakened, for good and for bad," Rajesh Thadani, who also worked closely with Narendra, tells me. Good because the forest is less disturbed, bad because caring for the forest now comes less naturally. "People don't quite have the same religious and cultural attachment to it. Cattle became unprofitable. The quality of schools hasn't got better but most children now go to school, so they don't want to do agricultural work when they leave… If you don't feel a sense of ownership and belonging, you are less likely to do things. The expectation of money has arrived. The forest has become an externality." If a value is put on the forest, then, in a market-driven world, local communities will be able to better resist, for example, the planned construction of a massive hotel in an undisturbed patch of woodland. Right now, Rai argues, "you only have aesthetic reasons, but we live and operate in a world that has a different set of values. For the first time, you can give a number to the value of a forest. It becomes a place that is [about] more than wondrous beasts." This expectation of money both jars with and is in keeping with Kumaon's past. When Rajesh Thadani first came to the area in the 90s, he was strongly influenced by Ramachandra Guha's book The Unquiet Woods, a short history of the Chipko movement published in 1990. A wonderful writer, Guha remains one of India's most influential thinkers on environmental and social issues. His and Joan Martinez-Alier's distinction between the 'full-stomach' environmentalism of the north and the 'empty-belly' environmentalism of the global south strikes a chord in Kumaon. There is a big difference between chopping down some trees in a forest to keep yourself warm in the Himalayan winter, and laying waste to the Amazon in the name of the fast food industry.

<question>:
How does Rai feel about climate change talks?

<options>:
A All of these answers are true
B They're funny
C They're frustrating
D They're disconnected

<answer>:

A