 Good evening everyone. Welcome to On the Frontlines, a virtual conversation with Yvonne Yanez and Marion Cisneros. My name is Beth Lormer and I'm the Ecological Justice Program Coordinator for Cairo's Canada. Cairo's strives to bring together peoples, Indigenous, settler, and newcomer in a shared commitment to ecological justice and human rights. We work with networks of activists in Canada with global partners around the world and with Canadian churches. A technical note before we proceed. Interpretation is enabled for tonight's event. If you would like to follow along in Spanish, please locate the globe icon at the bottom of your Zoom window and use the menu to select which language you would like to follow along in. I would like to begin this evening in a good way by acknowledging the land where I am located and where the Cairo's Toronto office is located. This is the land of the Wendat, the Haudenosaunee, and more recently the Mississaugas. It is a land governed by the Dish with One Spoon Wampum Belt Covenant, which is an agreement to peaceably share and care for the lands and resources around the Great Lakes. I would encourage you to take a moment wherever you are right now to acknowledge in your heart the First Peoples and the Treaties of the Land in which you inhabit and to express gratitude. You are also welcome to share where you are joining us from in the chat. Tonight's webinar is part of Cairo's Climate Action Month. Cairo's began Climate Action Month in 2019 to galvanize awareness and action around the climate crisis and to highlight the impacts on vulnerable communities, including women and Indigenous peoples. On each day in September, we post content about a topic related to climate change on our website and this content is centered around weekly themes and we provide supporting resources to learn more including reports, videos, events like this one, and reflections and more. Our theme this week is Indigenous Rights and throughout this week we will showcase the leadership and resilience of Indigenous women, land offenders, and water protectors who are taking action to protect their communities at great personal risk. Next week we will be exploring global climate justice and I invite you to join us next Tuesday at the same time 7 p.m. Eastern for our next event, a screening and discussion of the film Women Hold Up the Sky, African Women Rise for Climate Justice. More information and to register for this event will be shared in the chat momentarily. One of the main actions that we are supporting this month is an e-petition calling on the federal government to increase its targets to reduce greenhouse gas emissions, to support adjust transition, to uphold Indigenous rights, and to respond to the pandemic and climate crisis in the global south. I will also include a link to that e-petition and I encourage you to sign it today and share it with your family and friends. The signatures close on October 6. And I invite all Canadian citizens who are joining us tonight to sign that and take part in that action. So you can follow the Kairos blog on our homepage for new Climate Action Month content daily. And I thank you for joining us in this collective action and learning for climate justice by being here with us tonight. Tonight's event also recognizes Kairos' work in partnership with women land defenders and water defenders, primarily Indigenous women and organizations in Canada and the global south. This work aims to make visible the impacts of resource extraction on Indigenous women, to draw attention to Indigenous women's work in the defense of community rights and the environment, to advocate for corporate accountability of the Canadian extractive sector operating abroad. Last November, Kairos launched Mother Earth and resource extraction, otherwise known as Neer Hub. And this is a living digital resource hub developed for and in consultation with women land and water defenders. The hub brings together a range of original and existing material to support research, advocacy, information sharing, and movement building around the subject of resource extraction and its gendered implications. I encourage you to visit them your hub and explore its content. And I will also put that link in the chat momentarily. A few more technical notes for tonight. Tonight's event will be recorded in Spanish and English and shared on the Kairos website in the coming days. So you can check back on that and you can share it with anyone who wasn't able to make it tonight. We have also enabled the Q&A for tonight's event. If you have questions for Yvonne and Mirian, please write them in the Q&A. Our event is only one hour tonight, but if time remains at the end of the evening, we will take three questions at a time for Mirian and Yvonne and we'll respond to those. If you have questions for Kairos during this event, you may also use the Q&A and we can respond to them. We'll follow up with responses. I am now going to pass it over to my colleague, Rachel Warden, who will introduce our guests tonight and moderate this evening's conversation. Rachel is Kairos' Partnerships Manager, coordinating our program on gender peace and security and our work on gendered impacts of resource extraction. And she has many years of working in solidarity and partnership with organizations in Latin America. I now pass it over to you. Rachel, thank you. Thank you. Before I introduce our guests, I just want to say what a great privilege and honor it is to be at this panel to moderate it. When I think of on the front lines in el frente of Indigenous resistance and land defense and climate justice, I think of Ecuador and I think of Acción Ecológica. Acción Ecológica is a highly respected environmental organization that works on environmental issues and climate justice locally, nationally, and internationally. They work on a range of issues from local transportation to international campaigns to keep the oil in the ground. They're members of Oil Watch International and networks of women land defenders in Latin America. And their work is solidly grounded in relationships with Indigenous peoples in Ecuador and based on mutual support, respect, and a common agenda. Just a little bit about our history with Acción Ecológica. We have a long-standing partnership with Acción Ecológica as Kairos. And the thing about being involved in this ecumenical work for a long time, almost 25 years, is that I remember this history. And I remember that Acción Ecológica and the women, because they are mostly women, have always been on the front lines of climate justice. I remember when Acción Ecológica introduced the concept of ecological debt to the Jubilee campaign over 20 years ago. Now, the Jubilee campaign, as you probably know, is about debt forgiveness. Ecological debt required a paradigm shift, basically putting for the idea that the North and Northern so-called developed country owed the South, not vice versa, because of the environmental destruction, human rights violations caused by centuries of exploitation and resource extraction and colonization. This was definitely on the front lines in El Frente at the time. Now it's become much more of discourse around climate justice. And throughout the history of Acción Ecológica, they have been on the front lines and with them have been Indigenous communities and movements. Together they led the campaign for the rights of nature and Mother Earth and continued to defend these rights even in a country where these rights are part of the Constitution and still being violated. They led to keep the oil in the soil campaign, when Laisuni became a model or a case study or emblematic of that. And Yvonne, one of our speakers, was the lead voice in this campaign. They continue to call for and promote the right for Buen Vivir living with enough. An ideal or a way of life that is lived by many Indigenous communities and is an alternative to consumerism and capitalism. So it's been a real privilege to work with Acción Ecológica in partnership. They have really informed our work at Cairo's, but I also think the work of climate justice movement in general. There is actually a shout out to the work of Acción Ecológica in Naomi Klein's book, This Changes Everything, Capitalism versus Climate Change. And perhaps this in This Changes Everything refers to organizations like Acción Ecológica. So again, it's a real privilege to be here on the front lines with Acción Ecológica to discuss these issues. I could go on and on about how fabulous Acción Ecológica is and how much I've learned from them, but I won't because our guests from Ecuador and from Acción Ecológica have more direct experience and far more interesting things to say. So it's been a real, it's a real pleasure to introduce both Yvonne and Yanez and Miriam Cisnero who have joined me for our conversation today. Yvonne is a founding member of Acción Ecológica, which I've talked about. And she's also a member of Oil Watch. It's an organization, an organization or network that resists oil activities. Yvonne works on energy issues, climate justice, and more recently, environmental services. She's been an active promoter of Keep Oil in the Soil as I mentioned for many years and has talked internationally about Yasuni as an emblematic case of keeping the oil in the Soil. Miriam Cisneros is a daughter of the Sarayaku Kichwa peoples and is a former president of Sarayaku community. For 40 years, she's been defending human and environmental rights and has participated in local, national, international events for the protection of Mother Earth. She represents the many indigenous women who are leaders in the struggles of the Kichwa people in the Amazon. And we just learned that she was a key voice in the mobilizations, indigenous mobilizations in Ecuador that happened last year. So I'm going to start our conversation now. I'm going to switch to Spanish. Okay. So I'm going to start the conversation now with the questions. And the questions are in three parts and each part has 15 minutes. And each question can be made in a webinar, but each minute has like five minutes. So let's start now. Let's start with the first question. The first question is the same for both, for Miriam and Yvonne. And currently it's three questions, but that's the question. If you can tell us a little about your experiences as a defender of human rights and the territory and as activists for climate justice in Ecuador. What are the biggest failures that have faced in this work and where do you find hope or opportunity to change? And I don't know who wants to start. Well, first of all, greetings to those who are listening to us and giving us this segment, this conversation that is very important for all indigenous peoples and for all the people, families, activists who follow us to the fight and the defense that we have taken from our territories. Well, remember the question that makes, what are the biggest failures that we have faced as women, as organizations as well as collective organizations of indigenous peoples and organizations? I am going to talk from the perspective of the struggle of women that we have taken in the course of several years so far, that for women it has not been easy to face as in the Ecuadorian Amazon, our struggle has been the defense of the territory because it has been a space of life for us, a space that gives us a deep connection between motherland and human being. Many women identify with the land because women are mothers, the land produced by women and we also give life to human beings. Within the challenges, we women are the most unprotected, I could say. When we started our struggle as women in defense of our territory against the extractive companies, we have been violent, we are the ones who have suffered the violence in our own flesh, in our struggles. This makes women also do the voice. The authorities, the government does not see us as people who are defending life in itself. Rather, they have seen us as a stone in the shoe that we are not letting a country develop. For us, a concept within the indigenous peoples, for us, the word development is not a concept that makes us understand. Well, for us, development does not exist. There is only the concept of life in harmony with motherland, with motherland, with nature and with the space where we live. Many of the women, the women we are in front of this struggle, we have been persecuted. They have tried to silence us, they have humiliated us, they have killed us, many of our sisters, not only here in Ecuador, but in many countries where the indigenous peoples are fighting for the space of life, to guarantee healthy life, life as well as they left us an inheritance as a legacy of our ancestors, that space where for millions of years we existed, that is what they have wanted to silence us. Therefore, women see us as the only hope to find the unity between women and other peoples that have the same similar struggles as ours. Suddenly, they are stronger than ours, that sometimes it gives us a lot of pain, it gives us a lot of sadness that women have to talk about our struggles. When governments only tell us that we are childless ecologists, when it is about a life, when it is about defending a life for the planet and for all humanity, the hope is in us, in all of us, because we are the only responsible to take care of ourselves, because the land is not ours, rather we live with the land, we are part of the land, we also live as prisoners in that space of life, suddenly to leave the inheritance for our future generations, we have to expose our lives in the streets, in different spaces to be heard. So that has been a very big challenge that we as women, not only me, but there are many Amazonian women who we are in front of, we have suffered this type of aggression, this type of violence, discrimination in different areas, where we expose ourselves to danger, but we are firm with our positions, with our proposals, showing that if humanity enters consciousness, it is possible. Well, thank you very much, Miriam, for this testimony so strong and to share your experience as an indigenous woman. Ivan, if you could also talk a little about your experience as a defender, as an activist and the challenges and how and where you find opportunity and hope. Thank you very much, Rachel, a greeting to all of you who are listening to this seminar, a special greeting to our friends and friends from Cairo, who indeed are many years old, since we are fighting together and together by hand to try to get to a better world. Well, the question is very interesting, because the experiences and in my particular case, they are not disconnected from the 34 years of my connection, let's say since we founded with some friends, biologists, ecological action. And I'm going to refer a minute to that particular experience from the point of view of the organization. I'm going to ask Paulina, the interpreter, to tell me if I'm talking very quickly to lower the speed. In the year 86, the 34 years, a group of young women, mothers at that time, studied biology and later they will understand why I am referring to this particular experience. We studied biology in a university where they taught us that the sciences of life were exclusively a science linked to genes, linked to formulas, linked to the taxonomic description of plants, a science that taught us that things were from the laboratory and seemed to be disconnected from the environmental problems, disconnected from the science, disconnected from not only the environmental problems but also disconnected from the territories. And that's how it was and I bring it here now because I think it's exactly what is happening also, for example, with the topic of climate science. Climate science is a science disconnected from the territories, it is a climate science disconnected from the peoples, it is a despolitical climate science and at that time, 40 years ago, when we studied biology, we realized, let's say in this, because the forces of the universe always conflict so that things happen, I and my colleagues realized that biological science was being despolitized and it was very important at that time to create an organization that precisely links what science of life is, that links with environmental problems, etc. And all that fighting with all the challenges throughout these 35 years that have been, not only fighting against science, let's say in that sense of a science as very pure and despolitical, another challenge has also been to fight against neoliberal governments that we have had from the neoliberal policies that we have had from the end of the 80s until now. Another problem and challenge that we have had is to face the growing corporate power, another challenge that we have had is the growing militarization, judicialization, criminalization, persecution, ecological action. In fact, during the previous government of Rafael Correa, twice we had an attempt to close the organization. So here, now that we have arrived here after so many decades, what we can say is that in front of these challenges, what has inspired us to be able to move forward, precisely, I think, is precisely this need to link this vision, let's say, of what nature is, as a subject of rights that is recognized in the Ecuadorian Constitution, to link it with the peoples that take care of nature, that protect nature, because it is not alone, that protect forests, rivers, forests, etc. And the inspiration that these peoples give us, as they have said, perfectly emigrants, those words are the ones that have inspired us to be able to face these difficult challenges that we have had during these years, but also to face the challenge of seeing the world in a different way, to see the world in a way not with eyes of biology, or with eyes of climate science, or with eyes of physics, or with eyes, but with some eyes from a view of the south, and with some eyes from a view of a country, as is the case of Ecuador, where there are still indigenous peoples, where most of the agriculture is made up of peasants, and peasants mainly, where there are still fishers, where there are still communities. So this has been our great inspiration for us. And finally, I wanted to maybe refer a little more to the subject of climate justice, although I know that in the end there will be a more specific question about that. But it seems to me that it is very important to understand the struggle for climate justice from this perspective, which is this perspective of seeing nature as a subject of rights, and to understand that justice is not only justice with the peoples, but it is also a justice that has to do with nature. I think that for now this is going to be my first intervention. Thank you very much. Well, thank you very much, Ivonne, and thank you for this little story of ecological action, and also to remind us of the perspective of nature and the importance of this link between nature and the peoples. The following questions are a little bit about this perspective and the influence of the Cosmovision, and specifically the indigenous knowledge about the experience. The first question is for Miriam. So if Miriam can talk a little bit about the influence and what has been the influence of the Cosmovision and indigenous knowledge about its experience as a defender and activist. And Miriam has to put herself in a lot of status. The pandemic that puts us to use these technologies that we still do not update ourselves to learn. Well, about the influence, the importance that we have had within the Cosmovision and the ancestral knowledge, well, a little bit to tell you that our peoples fight and resist for Mother Earth. As I was telling you a while ago that the governments and industries only distract us with false solutions, giving a hope of life. But for the indigenous peoples that we fight for climate justice, it has not been easy leaving the fossils under the ground or under the earth. Our struggle is for justice, for Mother Earth, for women, for our children and for the children of our children and for those who will come. We, I'm going to talk about my people. We spent a time of problems of human rights violation with the entry of a company, CCC, to the Sarayaku territory when it came with great impacts on the territory. What is the international knowledge about the Sarayaku case that Sarayaku carried out in the process of struggle for many years? Despite that, for us, the Cosmovision and the ancestral knowledge and the relationship with Mother Earth is a spiritual connection. For us, we speak and we have a proposal CCC, which is the living jungle, that in 2018 we made a announcement that it is a life proposal that is working, thinking about us and for all indigenous peoples. For us, we are sacred. Every being has life, every being has a owner, a spirit that gives us the connection through dreams, through ayahuasca, with the Giajaks. Therefore, it is essential, it is vital for us to talk about the CCC, the living jungle. This proposal is a universal proposal that we propose a legal recognition of re-indication to the territorial land and the Pachamama, which is necessary and essential for the balance of the planet and the preservation of life. This has been very important to us because only in this way can we face the different climate changes that we are currently living. We are the ones who feel the most the affection that recently in my town and in other towns of the Río Bobonasa basin, with the Indus Nation, we have been very affected. This makes us see that every day, if the great industries of the great countries, of the governments that do not put in control, this will continue for a long time. Therefore, we continue to socialize our proposal and it is very important that all the peoples get the power of this proposal to give life to the planet earth and humanity. For the matter of time, I think this would be like an introduction of what we are connected to, according to the question. No, thank you very much, Miriam, and we have another question too later. Thank you very much for this testimony and a very deep description of the Cosmovision and the connection with the Mother Earth and the proposal of the living life. Thank you very much. The question for Yvonne is a little more about her work and experience with ecological action and the importance that indigenous knowledge and the Cosmovision has had in this work of ecological action. Thank you very much, Rachel. Effectively, what is called indigenous cosmovision is actually the way of living, the way of living indigenous peoples, because there is also the Cosmovision, let's say, not only indigenous peoples, and in fact both the indigenous Amazon peoples, like fishermen, like the peasants, like all these epistemological knowledge, knowledge, science, technology, all these contributions, let's say, that the peoples have given to humanity, it is precisely what ecological action, not only that inspires us, but what we want to defend. That is to say that these ways of living is what ecological action has been doing for the past 40, 30, and 4 years. It has wanted to protect through the support and resistance of the peoples, but also through the contribution from our organization, with, for example, campaign strategies, with visualization strategies of the importance of these knowledge, knowledge of indigenous epistemologies, peasants, fishermen, pastors, etc., and not only that we have seen, because they are important to be maintained, but because we believe that the solutions in front of the environmental crisis are precisely in the territories. And that is the first thing. The second thing is that, in particular, in these worlds that we call cosmovisions, let's say, the role of women is fundamental, not only as lifesavers, as seed protectors, as jungle protectors, but also because women in particular have a force that precisely gives to the communities of the community organizations much more power to express how Miriam has done it in this case. That is to say that cosmovision, as we see it, itself of women, has been and will continue to be fundamental, surely, and not only for ecological action, but I think it should be also fundamental for the organizations that are trying to create, to make social changes and for better. Another important thing that for us has been, let's say, important, not only for inspiration, but also because we know that we have to defend, are all strategies for the struggle that the people have. For example, the strategy of struggle to defend the water of the params in front of the mining company, or the strategy of the women that are organized in front of COVID. For example, right now there are many women in communities that are the ones that are organizing themselves precisely to face from the wisdom of the people, from the wisdom of the people to heal that they are facing the situation of COVID-19 in their territories. And in countries like Ecuador, where even though medicine is fully medicalized, but still for us and us, this wisdom of the people, for example, to heal in front of these diseases, is still very important. I mean, here people can still take their pills, but it can also be cured with herbs and traditional medicine. So the knowledge is very important, it is even in a context of a pandemic. But also, and with this I am going to finish, is that precisely the middle of Ecuador, now more than 65% of Ecuador, already lives in the cities. Even there are indigenous communities strong that live in neighborhoods of the cities, both on the coast and in the Sierra, and in the Amazon. So these knowledge that not only are knowledge of managing plants, of managing the forest, that desire for the forest, that all of this, but also are knowledge of strategies and political strategies. I think they are fundamental precisely to create alliances, alliances with organizations of the cities, to create alliances with the people of the city, to precisely face all this remittance of capitalism and also obviously to face the environmental problems that are associated with these problems, including climate change. Thank you, Yvonne. Thank you for reminding us that the solutions are in the territories and in the women and also in the knowledge of the peoples. I have another question for Miriam. I don't know if I can talk a little bit more about the influence and importance that her Cosmovision has had, her way of life, her ancestral knowledge and the relationship with the land, in her training as a defender and as an activist of climate justice. Actualmente, el cambio está en la responsabilidad de cada uno de nosotros. No es la responsabilidad de cuidar la tierra y el espacio de vida. Yo como mujer indígena, como mestiza, como ejecutoriana, como de otros continentes, asumir con responsabilidad está en cada uno de nosotros. La conciencia del ser humano tiene que verse de una manera más sabia para poder proteger. No habrá justicia mientras en el occidente no haya respeto hacia la naturaleza. Cuando las grandes industrias, petroleras, madereras, mineras de otras empresas también y hacen pequeños, medianos o grandes, siguen contaminando a este espacio de vida, solo van a quedar nuestra lucha en la nada. Nosotros, desde los pueblos indígenas, dentro de nuestros territorios donde nosotros estamos asentados, nosotros no vamos a cansar nuestra lucha porque creemos que la vida humana es nuestra responsabilidad. Y a todos quienes nos están escuchando, yo no me identifico como activista porque yo defiendo mi territorio y soy una defensora más de otras millones de mujeres y no sé cuántos pueblos también tienen las mismas luchas similares. Entonces, formo parte de ello y somos una de las personas que asamos la voz frente a estos atropellos frente a esta violación que nos traen dentro de nuestros territorios. Y esto es muy importante porque en estos espacios podemos llamar a la unidad, a la concientización, para podernos unir voces, para poder salvar nuestro planeta porque es nuestra responsabilidad. De mi parte, eso sería mi aporte en esta pregunta porque es una de las experiencias que nosotros estamos viviendo en carne propia porque día a día se abren nuevos bloques petroleros y eso es muy grave para nosotros. Muchas gracias Miriam y muchas gracias para esta perspectiva tan colectiva y recordarnos que es la unidad y que la responsabilidad de todos esta la protección de la madre tierra y la última pregunta es un poco más amplio y es un poco una pregunta de bueno hemos hablado mucho de la justicia climática pero desde su perspectiva que es la justicia climática y por qué también hemos hablado de eso pero si si quiere decir más sobre por qué las perspectivas los conocimientos y las experiencias de las mujeres indígenas y las mujeres en general son tan importante en esta esta lucha para justicia climática. So, la misma es la última pregunta, la misma pregunta para los dos, no sé quién quiere empezar. Gracias Rachel. A ver, yo quisiera empezar respondiendo a la pregunta diciendo que no es justicia climática. Lo que nosotros creemos que no es justicia climática es, por ejemplo, toda esta nueva corriente de hablar de asa de carbono cero, carbono neutral, todo lo que son impuestos de carbono, eso no es justicia climática. Tampoco el acuerdo de paris tiene que ver con justicia climática porque todos estos mecanismos lo que hacen es más bien promover la injusticia climática. Tampoco es justicia climática cuando desde el gobierno o desde las empresas hablan de salvaguardas de pueblos indígenas, cuando quieren imponer proyectos extractivos o cuando quieren imponer proyectos de servicios ambientales como, por ejemplo, REZMAS, tampoco es justicia climática lo que tiene que ver con lo que se conoce como desarrollo limpio, ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni ni de la gente no significa nada. Para nosotras, justicia climática, al contrario de lo que dije antes, tiene que ver, por ejemplo, con lo que Rachel mencionó al principio de este seminario, el reconocer la deuda ecológica, el reconocer la deuda ecológica que tienen los países industrializados del norte con los pueblos y los países del sur, es reconocer la deuda climática que tienen, por ejemplo, las empresas petroleras como la Texaco, Chevron, como la ExxonMobil, como la Incana, que es una empresa canadiense, justicia climática tiene mucho que ver, por ejemplo, con detener las causas que están causando el cambio climático. Si queremos hablar de justicia, tenemos que decir cuáles son las causas, por lo tanto, vamos a enfrentarlas. Esto es, por ejemplo, empezar a dejar el petróleo, el gas, el carbón, los tar sands en el subsuelo. Justicia climática también tiene que ver con reparar los daños causados, no solamente reparar a los países y pueblos del sur por los impactos de las desastres climáticos, sino también implica reparar los territorios de los pueblos en donde, por ejemplo, se extrae el petróleo, el carbón, el gas, o se hacen los proyectos de falsas soluciones como red. Entonces, justicia climática simplemente lo que tiene que, lo que significa es que la justicia en este caso sea con los pueblos, pero también con la naturaleza. Entonces, cuando hablamos de justicia climática, tenemos que ponernos en una posición desde donde yo hablo justicia climática. Para los pueblos del ecuador, los pueblos indígenas, en general, los pueblos que vivimos en el ecuador, la justicia climática es para con nosotros, no para las transaccionales ni los gobiernos, sino con nosotros para que se reparen los territorios, para que se reconozca y haya un rezarcimiento de la deuda ecológica y social e histórica, no porque la deuda ecológica no empieza ahora, ya tiene bastantes años, y lo más importante es que la justicia climática también tiene que ver con un rezarcimiento y una restitución de los derechos de la naturaleza que han sido violentados. Muchas gracias. Wow. Gracias, gracias para esta, para competir tan claramente, tan directamente, que no es justicia climática y también lo que es. Para terminar, porque solo tenemos como cinco minutos, pero para terminar, quiero preguntar la misma pregunta a Miriam, para usted Miriam, ¿qué es justicia climática y por qué las perspectivas de las mujeres son tan importantes? La justicia climática, perspectiva climática, para nosotros es muy importante recalcar, comparto con mensaje divón. Hace rato decía que para nosotros, para las mujeres y para los pueblos que resistimos no hay una justicia climática justa. ¿Cómo hablar de justicia climática cuando los occidentes no respetan? No hay respeto, no hay ese respeto hacia la naturaleza, hacia el convivir en el espacio donde estamos. Debe, debe ser justa hablar de sostenibilidad de la naturaleza, hablar de promover una una transición justa a un futuro sostenible y libre de combustibles fósiles que a la base proteja las personas en los países más vulnerables de los impactos del cambio climático. En este caso, no solo los pueblos indígenas estamos exponiendo a esto, sino más bien toda la humanidad, tanto en la ciudad como en la Amazonía, en los paramos, en la costa. Tenemos afectaciones graves de alguno u otra forma nos afectan. Entonces, yo diría que no hay una justicia climática de que hablar cuando no hay quien asuma responsabilidades de los daños que estamos haciendo al espacio de vida donde estamos nosotros. Entonces, yo creo que eso sería de mi parte cuando no hay un responsable que asuma no podemos hablar de justicia climática. Muchas gracias Miriam y quiero tomar esta oportunidad como solo tenemos algunos momentos pero quiero decir muchas gracias a Miriam y Iván para compartir sus experiencias, su conocimiento, su sabiduría. Gracias para compartir esta inspiración pero yo creo que también las razones para defender la naturaleza y un claro testimonio clara que lo que no es la justicia climática pero también una razón muy fuerte de estar en el frente en la lucha para lo que es justicia climática. Voy a cambiar en inglés solo rapidito. I just want to wrap up here and say we don't have time, we don't have time for questions on the webinar but we are very interested in your questions and so we've been collecting them on the question answer and also if you have any other questions that occur to you please please share them with with Beth and she'll share her email in the in the in the chat. I also want to remind you that it's climate climate justice month as as climate action month as as Beth said and please continue to check out Cairo's blogs on the homepage for new content every day and please do take that action right now if you haven't already and signed the e petition calling for increased climate action from from our government and join us next Tuesday for a screening and discussion of of the film women hold up the sky at 7 p.m. I want to take the last couple minutes to thank just for thank yous I want to thank everybody involved and I don't know if everybody can put their cameras on so that I can thank you all I'd like to thank of course Miriam and Yvonne for joining us from Ecuador and again for for sharing with us tonight and thank you thank yous thank you so much um I want to thank Paulina for her um interpretation uh she Paulina has become uh most uh an honorary member of Cairo she's been uh interpreting and translating for us so so much uh we really really appreciate her excellent translation um want to thank Gabriela Jimenez who's behind the scene she's our our technical wizard and she's also the Latin American partnerships coordinator and she's also the creator of the mayor hub and that link has been shared with you in chat and I want to thank Beth uh as well for all this fabulous work that you're doing for climate action month uh and for organizing this this webinar so uh thank you everybody and um yeah that as as as we said we'll be sharing uh the um the recording of of of the webinar and yeah please don't hesitate to send us your questions thank you