By Philip Lee
Many believe that an essential element of ways of responding to the current climate crisis lies in the traditional knowledge held by Indigenous Peoples. The way they think about life and death, natural resources, and the intimate and intricate relationship they have with land, ought to offer pertinent answers to pressing questions of mitigation, adaptation, and survival.
By Lila Pine
All my relations. The land. The songs. The language. The stories. The people. The dances.
The plants and the animals. The sun and the moon. The water. The earth.
The climate changing.
To understand these things from Indigenous perspectives it is necessary to begin at the beginning.
The Creation Stories.
By Gleb Raygorodetsky
The very identity of indigenous peoples is inextricably linked with their lands, which are located predominantly at the social-ecological margins of human habitation – such as small islands, tropical forests, high-altitude zones, coasts, desert margins and the circumpolar Arctic. Here at these margins, the consequences of climate change include effects on agriculture, pastoralism, fishing, hunting and gathering and other subsistence activities, including access to water.
By Linda Etchart
Following the adoption in 1997 of the Kyoto Protocol to reduce global greenhouse gas emissions, Indigenous Peoples’ representatives began to push for engagement in climate change agreements, but they have continued to be side-lined. One of the sources of their frustration has been that the grounds for their involvement were that indigenous communities were affected by climate change, giving them the status of victims, rather than their being viewed as potential actors in the quest to combat climate change.
By Julie Grant
From Australian bushfires to the melting of polar icecaps – the climate emergency is on everyone’s lips. Daily reports proliferate from media houses, through newspapers and websites, while civil society distributes its own nuanced interpretations. Whether there is in fact a climate emergency is also being debated as are the best ways to address the situation- including how to contain the sustained damage while minimising future damage.
Por Oswaldo Martínez Flores
El Pueblo Xidza se encuentra ubicada en la región del Rincón de la Sierra Juárez de Oaxaca, en el Suroeste Mexicano y se ha caracterizado por un gran contraste, contar con una riqueza natural, cultural y humana, pero con una pobreza material vista desde la “modernidad”.
By Shaldon Ferris
As an Indigenous rights radio coordinator for Cultural Survival, an Indigenous peoples’ rights organization, my daily activities include setting up interviews with people from all over the world, with the aim of producing radio content for broadcast all over the world. This provides me with an informal barometer reading on communications in Africa as compared to communications in other parts of the world. Because our work is mainly with Indigenous peoples, it is pertinent to narrow the reading down to the 476.6 million strong, and growing Indigenous people.
By Dinesh Suna
Would you ever buy a sandwich for USD 10,000? I guess no one would, even if he or she were a billionaire. Because it’s insanely expensive for a sandwich. About 2000 times more expensive, assuming the sandwich costs about USD 5. However, most of us have paid the equivalent of that “10,000 dollar-sandwich” for – guess what? A bottle of water!
By Robert Carey
The culture in the Catholic Church of covering up the sexual abuse of minors by clergy has come into sharp focus in Australia during the recent trial of its cardinal, George Pell. Pell boasted of having implemented best practice in the Church’s response to sexual abuse in the Church. When he was Archbishop of Melbourne (1996–2001), he introduced the “Melbourne Response”, a set of policies for the compensation of abuse victims. The model is now discredited, with some saying the Melbourne Response was Pell’s way of ensuring the Church’s handling of sexual abuse complaints was not transparent and that any response to victims remained firmly under the control of the Church and of Pell himself.
At the 70th Berlinale International Film Festival held February 20 – March 1, 2020, the Ecumenical Jury, appointed by INTERFILM and SIGNIS, awarded its Prize in the International Competition to the film Sheytan vojud nadarad (There is no Evil) directed by Mohammad Rasoulof (Iran, 2020).