 Good afternoon. I hope everybody's been enjoying invigorating walks between the sessions, it's a good way to wake up and process some of the presentations you've just heard. It's been a rich day. My name is Elisa Arendt. I think we all may have met or at least one way this morning. I'm really honored to be chairing this session, which is on feminist resistance to fossil fuels. We have a smaller panel than other sessions. We had a couple presentations. Presenters have to drop out at the last minute, but we have a very novel methodology which we'll be sharing in this session momentarily. We have three presenters with us, sorry, four presenters with us today. The first one to speak will be Oscar Santiago Vargas Guevara from the Network of Community Initiatives, Vrico. His presentation and he will also, Oscar, will give us an introduction to the methodology I've described, a feminist methodology, so we'll be thinking through in the practice of feminist approaches. Secondly, we have Andrea Cardoso Diaz, who is from the Universidad de Magdalena, who will present ecofenomenism, the route to fossil fuel resistance in Colombia. And third, we have Jenny Stevens from Northeastern University, who will speak about feminist anti-racist leadership for climate justice. I will pass the microphone on to Oscar to present the process that will be integrated into the presentations. And fourthly, Nemonte Nenquimo, who we heard from this morning, is also going to share some reflections with us following the other presentations. Thank you, Nemonte, with the support of Alex. Thank you so much, Elisa. Hello, everybody, Oscar Vargas again from the Community Initiatives Network in Colombia, Rico. We will be talking today about three different approaches to feminist resistance to fossil fuels in two cases in Latin America, one case from the United States. And we thought, we figured that it would be a good opportunity to pay homage to the different methodologies that feminist movements across the world, and in our case in Latin America, have sprouted over the last decades and have created, contributed amazing insights into different ways of approaching these different problems. Specifically, we will be using the body-territory mapping methodology that was created in Ecuador and that has been in use throughout Latin America for a bit less than two decades, and that has given us new understandings of the relationship between corporality as our own body and corporality in terms of the shared environment, the shared territory that we inhabit. You will be seeing different approaches to this methodology throughout the presentations, as well as in the inputs that we'll have afterwards. And during the discussion afterwards, we also invite you to bring these reflections into the forum. You will be seeing it a bit closer as soon as we go. But yeah, the idea is that to try to locate the different impacts and the different resistances that emerge from the body, specifically the body of women in coal-bearing regions and how that interplays with one another, that oppression and that resistance has felt through the body. All right, in terms of my presentation, I will be presenting the book Outlooks from Below for Just Energy Transitions, Gender, Territory, Sovereignty, which you will be able to see over there. You're more than welcome, as a matter of fact, actively encouraged to take these copies of my hands. They're free, which is a book that we were able to do with a team of over 13 collaborators, academicians like Andrea, myself, and Felipe, who's currently not with us. Community leaders in four communities in Colombia, in particular in the Caribbean region and in the Boyacá Department, which is in the Indian region of the country, and other activists and academicians from Germany and Colombia. A quick disclaimer about why passing man, talking about feminist resistance and the lived experience of women in these countries, I think it's very important to address it right away. It's not ideal, let me say that right out of the bat. An approach that we've had since the very beginning is to, by all means, prioritize that it is these women themselves in the territories that are sharing their experiences in their own terms and in their own voice. In this specific case, we decided that I will be the one showcasing these experiences in terms of logistics, in terms of language, in terms of also the very short nature of these inputs and the more general nature of them. Just to put it out there, it's less than ideal, we are fully aware, but hopefully this little disclaimer helps explain, if not fully justify, that it is me giving this presentation today. Just a quick context. Colombia is one of the world's top producers of coal. We have two main kinds of coal extraction in Colombia. First of all, large-scale mining, which is mostly in the César and La Guajira regions up in the northern part of the country, and small-scale mining more in the Indian regions of the country, like in the entire parts of the country. Large-scale mining was responsible for 51 million tonnes in 2020, 92.5% of which was destined to be exported specifically to Turkey, Chile, Brazil and Israel as our foremost coal bias, and until not so long ago Germany as well. Whereas small-scale mining is responsible for far less 3.9 million tonnes in 2020, and most of which was used for national consumption. That will be an important distinction when we board the analysis that we make in different contexts. Of course, as we know in this context, coal brings a lethal curse to the countries and to the territories that it affects. It has environmental impacts from soil degradation, river deviation and contamination, air pollution, deforestation and so on. Impacts on health, cardiovascular, neurological and respiratory conditions specifically for infants or children under five years of age. Issues of security in the case of Colombia, funding of paramilitary groups was encouraged through these big multinational companies. Social impact, including the degradation of the social fabric and the cohesion inside the local communities. Gender-based impacts insofar as these mines also act as hubs for prostitution and sense of heightened gender violence and feminicide. And as well as cultural impacts, which Narmonte actually addressed earlier today. Insofar that these projects uproot entire communities and encourage the loss of their own ways of life leading to epistemic side or the killing of entire ways of knowing and understanding the world. And yet it is local communities, as we also heard previously, that have led a fierce resistance to coal and fossil fuels and women have been at the forefront of that struggle. In that context, within the community initiatives network, we started grappling up with partners such as the University of Magdalena, the Technical University of Berlin, the Gerich Ebert Stiftung, as well as four communities that are in coal-bearing regions in the country. Two communities that are in the uppermost part of the map in La Guajira, the communities of Manantial Grande and Provincial. The Afro community of La Sierra, which is in the middle circle in the map. All these three communities are affected by large-scale manning. And the peasant community of Monghi, which is in the lower part of the map, which is affected mostly by small-scale manning. So there are different impacts, different conditions and dynamics. But yeah, but we still identified very, very related dynamics that we'll be able to see further along. The ambition of this research was thus to jointly develop inputs from women in these territories to think and plan truly just energetic traditions that can be translated into policy, community action and social movement strategy. Those are three main recipients, let's say, of the research, policy, communities and social movements, but bringing the wisdom and the life experience of these contexts into the forum. Thus, in dialogue through different workshops, different pedagogy and different dialogues, we came to three main axes for the analysis, which is gender. Understanding gender as this constructed notion that is also fluid and that comes with very specific power dynamics that are exercised upon women and upon men that maybe do not ascribe to the traditional notions of masculinity. Territory understood as a wide array of meanings and belongings, not just the physical space, but also the cultural symbols and the descriptions that we place on them and how the territory also shapes us in return. And community sovereignty understood as how communities in different places can exercise their autonomy and their sovereignty upon their own territory and upon their own inhabitants. And through that, we arrived at recommendations, as I said, for policy, communities and social movement actions on three dimensions, the mining extractive transition or the closing of minds and everything associated with it, energy democratization, so ensuring that these communities and the population in general has an equitable access to energy and broader just transitions, which include much larger, much more encompassing transitions in terms of education, in terms of economy, in terms in general of society that can help contribute to ensuring these other transitions can stay in time. All right, to start now with our methodology on the body territory mapping, the idea is we will be locating through the different methodologies that we use with women, locating into the body of this woman on the screen how they perceive the different impacts and the different resistance from within themselves, within their own bodies, and I'll give you a couple examples of how we integrated that into the analysis. This wasn't the only methodology we used, but it's already a pretty good example to see how we were thinking when we approached this research. In the case of indigenous women in La Guajira, the northernmost part of the country, perhaps the symbol, the place that was referred to the most was the uterus, which they related to their entire territory as a whole. And so far the earth in their language ma is the uterus that births all life. And open pit coal mines are open scars, open wounds within the territory, which is even a very visual allegory and reality. And that's how they perceive that impact also upon themselves insofar that to most of the female leaders we interviewed and worked with, perhaps the worst of the impacts are health conditions to their own children, specifically those below the age of five, representing a very heavy, harsh impact on their lives, which at the same time is what motivates it most of them to become active in the struggle against coal. So it's important to see this interplay between oppression, very real oppression, and actually on behalf of these women and how these things correlate. Departing from these observations, we arrived at different realizations. First of all, understanding that the impact of coal on the territory itself is incalculable in US dollars, for example. And we must acknowledge that these violations were exercised upon the territory as a living being. Thus reparations are needed for the communities, for the territories and the ecosystems themselves. But most importantly, we need to let it, let pretty much let it go. We need to let the territory recover on its own and this within a timeframe of generations. This is not something that's going to happen from here to 10 years from now, but probably hundreds and hundreds of years under the stewardship of the local communities that know its rhythms of life. In a similar way, addressing health conditions in infants must be a top priority and specifically medical professionals in these regions must be completely unbiased and must not be coerced by the different mining companies, which is something that has been referred to us often in the conversation. I'm already at 12 minutes, so I'll just do another example and then we can maybe talk about it at the end of the day. Great, I'll maybe get onto this example. Another image regarding energy democratization that we heard sometimes in the interviews in the case of the Afro women in César is the burden of the very unstable and bad conditions of the electric service in their homes, which leads to daily or sometimes more than daily power outs, which heavily damage electric appliances, meaning that they then have to pay extra to repair their appliances and these are already vulnerable communities. And that prohibitive costs have led, most inhabitants to then avoid payment entirely to even band together to keep the community from losing access to energy, which also causes then a loop on how the system then operates and translates back into higher costs. Thus, again, a key element of a just energy transition must be ensuring equitable access to electricity to all communities and populations, but this does not mean creating new needs. That was perhaps one of the more shocking findings at the beginning of the research, is that these communities don't necessarily want more electric appliances. It's not about just distributing refrigerators to TVs or AC devices, but providing enough for a dignified existence, for a dignified life. One of the women actually said to us answering to the question, what would you use more electricity on? And she just said, I want to be able to blend as smoothie for my husband every day in the afternoon, and that's it. So that brings with it that notion of energy efficiency in many ways. Another example is the heart, also in the same community of Afro women in César. These communities have long fought against private landowners and land drivers, and they do so through a process that they refer to as picas. This is a moment where the entire community gets together. They wield drums, they share food, laughter, and then they go and together destroy the fences of the different landowners in their immediate territories. And for them, it's a festive process. It's not a process of violence, but a process of life, of music, of joy. And the rhythm, the drum, is a central part of this process, and that's something that then relates back to how they understand their struggle. Leading back to social movements and to communities, this, for example, was first crucial in saying that action and community action needs to start from there, and we need to acknowledge that as social movement actors, that it's not all being here and talking and all of that, which is important, but also acknowledging the power of song, acknowledging laughter, acknowledging food as a space for community building, also crucial in these spaces, which is crucial as a way of creating community that can then strengthen our struggle over time. Also helping, keeping communities safe, which is crucial in this difficult context, and so on. Okay, I did have some other examples. I think I'm going to leave it at that. Happy to share more insights later on. We have the books over there. As a final remark, most of the recommendations that we arrive at in the book, they're not new. They're not specifically new. Many of them have been quoted numerously in different publications. But I think the key aspect to take from here is the perspective from which we are boarding these different scenarios. So how are we centering the voice of women, the voice of local communities, and how these can in turn open up new avenues for action. Finally, women are without doubt the main victims of cold women in these territories through care work, through all these different things, patriarchal dynamics in both in their communities and those imported from Western institutions. But, and they need to be the key recipients of reparations and the key recipients of restorative justice, but at the same time, they're also so much more than that. They are agents of change, they're agents of transformation, social cohesion in their communities and societies, and they are the guardians of ancestral knowledge that will be key in restoring these ecosystems in due time. Thank you so much. Thank you Oscar. Thank you. Thank you, Lisa. Thank you Oscar for introducing this new methodology of body mapping. I'm going to talk also about the Colombian case, different perspective about the eco-feminines, like the routes to fossil fuel resistance. Yeah, I have been working about coal mining, coal mining, environmental complex impacts in the Caribbean region since 2012. So this is like a collection of what I have seen in the territory with the women. First, continue the methodology of body mapping. In Colombia, the coal mine is an open pit coal mine. It's like a big hole. So for me, this big hole is like the division of your body into parts. Imagine a huge hole in your stomach, like the open pit mine. So I wanted to show you that and also here, a little contest about the Colombian coal. Importing countries, the Colombian coal export, also Oscar tells you some data about it. What I want to tell you is that Colombia is the fifth largest coal exporter in the world. And here is the largest coal importing countries. The first one is Turkey and the second one is Brazil, Chile and Israel as well. And we have a peak of coal exportation in 2017. And we suppose since this year, we were expecting that the decrease of coal extraction. But now with the energy crisis, there is another context that we don't know what is going to happen. And also there are a lot of pressure open a new coal mines to expand the coal mine. So about the eco-feminist. So eco-feminists point out the historical, material and ideological contention between the subjugation of women and the domination of environmental. So as you saw, the extraction of coal is based on patriarchy notions. And the fossil fuel extraction is based on those patriarchy notions. Since nature is seen as something to conquer. Also fossil fuel extraction is shielded by patriarchal categories such as power, progress and development, which is very tricky. I want to say very tricky notions about development because the government said that they want to start coal in order in the development of the countries. But the women said always development for coal because we don't see the development in our territories. So these notions or these concepts are very patriarchy concepts. And in Latin America, the eco-feminist, there is a fundamental notion of care, care about myself, about my family, my community, about my land. And in this notion of care, they also talk about that we depend on nature, the way that we think about our environment, our forest, our jungle, our mountain. It's that we depend on that. So this is eco-dependency. And also the women talk about the cooperation, the solidarity, the community work. Also as a despotist movement, they put the life in the center of all the discussions. So what I did is try to analyze how the eco-feminist and the empowerment of women is how the eco-feminist and the empowerment of women is like a transformative motivation to resist the coal but also to create new initiatives to transform the lands. So that we see about the eco-feminist is the women, there are plenty of women that, for example, groups that are based of women. Fuerza Mujeres Guayú resists the coal mining in Guajira and also Mujeres Guerreras de la Cierrita Cesar, which also resists the coal mining in Cesar. So they resist with their bodies, but as well through legal process, they start legal process against the coal mining companies, because that coal mining companies is violating the human rights in terms of the dispossession of the lands, the dispossession of these coal mines also, they try to test the river that is very important for them. And also we see here, I want to put here, there is a parting in that coal region, a multinational company which is Glencore said, okay, we don't want to continue to extract coal here, we want to move there. So they produce a lot of unemployment in that region. So also the minor workers now are like asking that just transition in that region because the situation of poverty, the situation of inequalities, and also the situation of environmental impacts. And also what I see about the, there are two ways that we see the ecofeminist, here is the resistance, but also we see that there is innovative initiatives created by the women. We collect different initiatives in the whole country. And we see that the common motivation in the old initiatives was the ecofeminist and the empowerment of women. In all the initiatives, there are always women in charge or a group of women in charge of all the initiatives. That's why I'm mapping from the head of the women, try to innovate, to do initiatives to transform and to look for a just transition in terms of food sovereignty and community autonomy. Also, here is a group of Afro-Colombians on the south of the country that this group of women work together in order to find a way to create new network for services like they call it in Spanish Cambeo, which is the exchange services, things, work. So it's a way that they are trying to rescue the traditional knowledge. And also they do this chain of medicinal plants and gardening. And also here the intercultural education based on indigenous cosmogony. In my university there is a student that she created like a school in the mountains. And she tried to exchange the knowledge between the young people and the new university, but also with the indigenous in the mountains. So as you see here are the women that are resistant at the same time, but also they are creating new ways for just transition. So the conclusion, we identify great difficulties in flourishing community initiatives in territories where there is large scale extraction of fossil fuels. For example, Fuerza Mujeres Guayu focused their resistance on denouncing the impacts of coal mining, the risk of expansion and also the force of displacement and human rights violation. But they spent all the energy to do that. They don't have the time to create new innovative ways for a just transition. So when you talk with them, you see the frustration of the people and also the a lot of struggles in their file, but you don't see the new initiatives in the territory. So it's difficult to have new initiatives in territory where the water and the soil is contaminated. So that's why they struggle or they try to fight against this coal mining. Also, we see a lot of the country in territories with our largest scale mining. We see women association that have established and consolidate initiatives of like a agroecology, a lot of initiatives with community work. So there is a huge difference between the territories that has a large scale mining and territories that doesn't have a scale mining. And as a recommendation, we need that the local policy must include changes in patriarchal stereotypes, cultures and customs. In the extraction of fossil fuels, we need that definitely as a local policy, we need the representation and also the participation of women in the making process. They will say that they don't need only to participate, but what they need is actually the people who are in the government represent their needs and the needs of the territory. So thank you. Here is my students. This is also a work with my students that have a energy transition to the research group and the graduate energy transition. So what we do in Colombia is to research and I try to empower my students to research and also to work with the communities in just transition initiatives. Thanks. I am going to talk a little bit about the US context, the United States, and I am a trained, I've been working on climate energy issues myself for 2025 years. And I wrote this book called Diversifying Power, Why We Need Anti-Racist Feminist Leadership on Climate and Energy in 2020 in response to what I see as like a problematic framing of how we have been dealing with climate and energy policy with a very narrow frame that's very technocratic and insufficient and not working right? We're going in the wrong direction in a lot of ways. So this book has stories of very a diverse group of inspiring women and other leaders who are doing really innovative creative activities and initiatives that connect climate and energy policy with education, with economic justice, with housing, transportation, with food and health. So I bring this perspective and I want to begin by just saying that climate change is not the problem, but a symptom of an economic system that concentrates wealth and power through extractive and exploitive economy. And this just shows in the United States, the widening wealth and income gap, and we know that during the pandemic, the billionaires have doubled their wealth. So we, I think when I think about this image and the body mapping territory, I think one of the things that comes up is particularly kind of the, there's a phrase that a lot of women of color in the United States have been saying that we are sick and tired of being sick and tired by this exploitative extractive economy. So I think it's really important for us to acknowledge that this system is being promoted through strategic investments for decades by what some Dario Kenner calls the polluter elite who have been you know, a misinformation campaign to deny the climate science undermining public trust and government and minimizing worker protections and worker rights to disempower all of us. So a lot of my work focuses on kind of moving, trying to encourage us all to embrace and move beyond this climate isolationism with this narrow technocratic lens based on very masculine colonial ideas about control and domination and this technological optimism that we can rely on these technologies that alone without investing in social change, social justice, social innovation. So I think we're really missing so many opportunities for investing in people and communities. So an alternative view and this is where I call it, you know, call an open invitation for all of us to think about embracing anti racist feminist principles which is really just about acknowledging the power dynamics of who's being profiting who's being excluded who's being disadvantaged with different initiatives that we have and we have an opportunity to really focus on social and economic justice at the core. And of what we how we invest in broad investments in what people and communities need based those on human dignity and basic needs. Some refer to a people's first approach that is really about as we transition away from fossil fuels toward a more renewable based future. We can literally and figuratively be redistributing power, and that's gets to the energy democracy ideas, and we can use the climate urgency of climate change to leverage this larger transformation. So I think we're at a point where we all need to be embracing a transformative lens, and that that involves and connecting these getting beyond this isolated perspective and connect and understanding how all of these all the problems are interconnected and and restricted resisting the extractive power dynamics. Chapter one of my book is called growing the squad and the squad are these the image here on the, you're right, of these four junior Congress women who came on the national stage in the United States, just in the past few years, and they really changed the whole discourse on climate and energy because they connected it with racial justice and social justice and housing and transportation and food and economic justice and they base their work on collaboration and inclusivity and participation, really distributing wealth and power rather than concentrating it, which is the opposite and and focusing on reducing inequities and disparities by centering racial justice, economic justice and energy justice, and leveraging transformation by linking the problems together, rather than keeping them all separate. And obviously the antithesis of this kind of anti racist feminist leadership is the traditional colonial white supremacist patriarch, the hierarchical leadership that we see around the world that we need to continue to be resisting and obviously that kind of leadership is really based very explicitly on excluding certain people, continuing to concentrate wealth and power among those who already have it, and denying that we have all the systemic problems that we have. So, a few years ago, actually this is a paper that is very connected and I'm so glad I got a chance to mention it in this panel, I, we wrote, and then kind of introduced this idea of embodied energy injustices and this relates to many of us have thought about energy injustice in different ways, but what we wrote about in this paper and this concept is that the coal mining in Colombia, and the injustices that happen in Colombia, those that coal, some of it is shipped to Massachusetts where I live, and we were having conversations and activism in Massachusetts about resisting the coal mining. And so with this paper, we bring together and encourage us all to think about energy justice and all the injustices all the way along the fossil fuel extraction and supply chain. Another piece that I think is really important, we've, everyone's heard a lot about climate denial. And that is kind of kind of blatant saying, you know, there's no such thing as climate change. But one of the things that meant some of us are now thinking a lot about is climate obstruction and we've talked about it quite a bit in this conference that now it's more delay, right. The subtle deception and distraction with all and kind of a lot of this co-opting of the language language for and this continued technological optimism right that continues to be so strong. And I think one of the things that the this delay really relies on is not listening to those who have who are not part of the traditional mainstream policy conversations, including women and women of color in particular indigenous folks. And I think that on the body mapping, I think you can really think about it as the mouth or the, you know, not not being listened to not being not integrating voices in into the that. So another piece of this that comes up is the racial injustices of fossil fuel extraction and fossil fuel mining, particularly in the United States of many fossil fuel extraction and fossil fuel refining has been is cited in communities of color. And the kind of very strategic approach to try to appease those communities and get get some kind of implicit car or approval and then, but those communities then have disproportionate health, negative health impacts and all kinds of other negative impacts. So I also just want to acknowledge that we, those of us who are scholars in this field, our own scholar activism is a form of feminist resistance and I think we all have a collective power for transformation. We're at such a point in the, this journey, I guess, that, you know, we really need to be advocating for big transformative systems change, resisting fossil fuel interests, engaging with and contributing to social and economic innovations beyond the technical and supporting cooperatives and novel economic structures in in our own lives and in different ways and a shout out to the fossil fuel non proliferation treaty, which we'll hear more about this afternoon. And I just also want to acknowledge a lot of my colleagues and collaborators and look forward to the discussion. Thank you. And we have one more intervention. I'd like to invite Nemonte Nenquimo, who we heard from this morning and the plenary who'd like to share some additional reflections on inspired in this, in this session. Thank you. Thank you, Nemonte. I'd like to just add to this conversation a little bit of context from my own people and our traditional culture. Before we were contacted by outside society and before our culture went through a massive change, men and women were equal in Waurani society. One wasn't more powerful than the other. We held power in balance. And in times of peace and in matters of peace, women were the decision makers. And so men had a lot of fear and respect for women because they knew that if they didn't listen to women, the women would not give them food and would not give them children. They said, you have to respect women and that is what they did. They did respect women. But following contact by evangelical missionaries and the cultural changes my people went through and that this has changed. Now young people, they look to Western culture and they see how men have to go out and work whereas women must stay at home taking care of the children. And this has been perpetuated or increased by the oil companies. When they've come into territories, they have just met with the men. And ever since I was a young girl, I've noticed this how companies and government ministers would come into the territory and would only meet with the men. They wouldn't leave any room for the women. And they said, this is work for men, this isn't for women. And we saw how the separation between the relationship between men and women in our culture caused great harm but we indigenous women were very intelligent and we're always looking at future generations and we understand the role we need to play. And a big part of my struggle has been about uplifting and strengthening women and listening to my women elders. And I have seen with my own eyes the weakness of men how they are easily corrupted by money and alcohol. But we women, we're wise and we're intelligent and we're always looking to the future. We want what is best for our people and for future generations. And in every sense, I'm not just referring to within the household, but in every sense, we women we see Mother Earth as a woman herself. Mother Earth does is a woman, she gives us life, she gives us everything we need and we women are the same, we produce life and so men must respect us and they must respect that position. We as indigenous women, we maintain that connection, that strong connection with Mother Earth. When the earth is sick and hurt, we feel that same pain. And in my work, what I'm trying to say is that I don't believe men are better or women are better. I think that they're equal. Men cannot live without women and women cannot live without men. And this is a core component of our belief and in our lives as indigenous peoples is this equality between men and women. And this is something that is really critical is to return to this balance. To find balance both within our communities and with Mother Earth. But I see how in industrial societies there's this imbalance of power that privileges men over women. And if we continue down this way, our whole system, our whole life system will collapse. So we have to reclaim that balance. And that's based on respect. Thank you. We have still a little bit of time. We have about 20 minutes for discussion and questions. There's been some really rich presentations or comments. If anyone would like to share reflections, questions, comments. Thank you Shin Asayama from National Institute in Japan. So I come from one of the most patriarchal misogynistic societies. I'm ashamed of that. At the same time, maybe I'm also very insensitive to the gender equality or maybe I'm also captured by the fear, men of fear. I'm just wondering about, I wanted to ask about a question about coal mining and fossil fuel extraction. And I'm wondering about because even if we move away from fossil fuel to renewable energies, we still have a lot of mining. And there are materials, there are metals, which also quite have the same problem as mining. And so if the mining itself is a problem, it might be also like we will have the same problem, even if we could move away from fossil fuel mining. And perhaps that's the way I think the Jenny said, it's important to see the diversified power, not the concentrating power. But I'm just wondering about how we could make sense of this new challenge of the mining for the minerals, producing for the solar PVs and batteries, which is important for moving away from fossil fuel. That's my question. Thanks. Thank you. Was that directed to one person in particular or anybody? Okay, let's take a couple of questions and then we can invite some responses. I think Zach also. Thank you so much, everyone. It was very inspiring and exciting. I have a question for Jenny. You're over a really compelling and interesting narrative between patriarchy and capitalism and climate change. And by extension, obviously imperialism and colonialism and climate change. And you also mentioned the stark inequality that we experiencing and that's increasing ever since COVID. Amitav Ghosh calls climate change in highly unequal societies a problem from hell. And I'd be quite curious to hear some of your thoughts on how we or what changes when we try diversify power in more unequal societies compared to less unequal societies and the challenge or the increasing challenges that inequality plays in anti-racist and feminist mindsets within our policy and discussions. Thank you very much. Thank you. Yeah, my name is Nantes from South Africa. It's not just a question, but I really appreciate all the presenters, especially when they speaks about the feminism, eco-feminism. You know, when it comes to climate change, honestly, the women are excluded. The decision makers, policies we've seen really experience that we completely excluded. And also when it comes to mining industry, which is the most problematic, it's very patriarch. It's been pushed by men. And I just see a good example in our community where Shell also, you know, was trying to consult. You know, in South Africa, we have monarchies. They just prefer to consult monarchies. You know, monarchies are a male and they said that we consulted communities. And it's clear that mining is small patriarchy. And yeah, the other question is that you did mention in your presentation, I can't remember who, but the food. Food sovereignty is the most important thing for us as women. If the food is more, it's been affected. It means that the whole system is collapsed because the children, they need food. Us as human beings, we need food for survival. But right now as we're talking about the global warming or climate crisis, what are you suggesting? The resilience crops that you're educating your schools. Because I hear that you talk about schools. Schools are a very important tool that it can be used for our communities to educate more in our communities because my worry is that we are talking about sovereignty. But at the same time, the genetic modified seeds are in place, are being promoted, which is the other problem that we are facing in our countries because if we have more genetic modified seeds, we have more problems. In South Africa recently, we're experiencing huge floods. Right now, I agree with the presenter that the women are more affected. Since, I think six months now, but people are still sitting in shashes. Women are struggling. How are they going to feed children? How are they going to take the kids to school? But it's not even clear that our decision makers, how are they going to solve the climate crisis as we are not even, as I was saying that renewable energy is still a hot potato. Nobody wants to chew, nobody wants to eat because we are more focusing on how can we make profit. But at the same time, we suffer the most. And thank you so much, Nomata, also for your presentation. Very similar issues that you speak about. Especially the power, you know, in my community where I come from, I'm coming from the communal community where women decide, not the men decide. Mostly, if your community is like that, they always been undermined that it's not strong community. But at the end of the day, the capital system always interferes and to make sure that they crush that system. Our monarchy, it was more women leadership. But what they've done in order to kill that system, they pushed the men to lead because men are very easily to be brought to be, sell the society. I agree. Men are very, some men, not all men, sorry. Some men are very easily to be bribed. Just a bottle of beer and you sell the whole future of your children. That is why I said that if you put the women in your forefront, in your struggle, you are on the winning lead. Thank you. Thank you. Any other questions or we'll do a round of responses? Would you like to start, Oscar, and we'll work this way on the mineral question? The mineral extraction. Sure. I'm not sure of this. Oh, it's on. Yeah, I'd like to comment on the first question about how renewable energies still come in with a very strong extract, or can come with a very strong extract of its paradigm. Be it the mining of copper, lithium, everything necessary to produce solar panels, windmills, all of that. That's completely accurate. And not only the issue of mining for the components, but also the issue of how these photovoltaic systems or the windmills are set up within the territories. In the north of Colombia, there are already large scale plans to pretty much implement parks of huge parks of solar panels or huge parks of windmills, which are in and of themselves very problematic because they still exclude the local communities from using the territory. In most cases, they do degrade the territory by just putting up a full layer of baton on top of the soil. So that indeed is very problematic, like everything around renewable energy is in and of itself also a hot potato debate, as you mentioned. But we are definitely beyond the question of if renewable energies are better, but it's definitely a question of how. How should we implement the energy transition in a way that transcends this colonial paradigm and this patriarchal paradigm? In the case of a research we, for example, focused on instead of just paving and building huge solar parks, how would it be if on top of everyone's house they could install one or two solar panels that they could then feed into the grid, be it either directly owned by the community or owned by a private agent who could maybe have some sort of agreement with the company. So yeah, it's definitely a question of how do we do the energetic transition that can transcend those paradigms. The important thing about this panel about feminists and eco-feminists is that in the transition, in the territory, we don't think that the energy transition or the fossil fuels face out is to move to renewable energy. What we need really is to change the values of the society. So the problem is, okay, what you said, if we move to renewable energy, we will still have the same problems as the coal mining. Because it's the same patterns, as Jenny said, it's based of capitalism, it's based of patriarchy and it's based of extraction of all from the land. So here the thing, if you think about the eco-feminist and the values that the eco-feminist said of the notion of care, of the notion of put the life in the center of the notion of community work is to think about other values for the transition. How we think, how we are going to face out the fossil fuels and how we are going to supply the demands of energy based of another values of the society. For Arturo Escobar, which is a thinker, Latin America academic, said that we are like in a civilization crisis. We need to really change the patterns of this society to make changes. So that's why I also talk about the transformative motivation based on values built by the women themselves. So I think, and I also need to, thanks to Elisa and to Miquel and the whole conference that opened this panel to talk about feminists, because as my, what I learned about this panel and what, I'm really bad, her name? She will say that what we need is the harmony between the women and men in the fossil fuel resistance, but as well the fossil fuel policy. So we are talking here about the fossil fuel policy, fossil fuel climate policy and fossil fuel phase out, but what about, are we thinking how to change the system as well? How we are going to approach that? So this panel is like a window. We are planting some seeds for changes. So it's nice to think about different values, different perspectives of the climate policy and the fossil fuels. Yeah, Elisa. So I wanted to come back to, I guess, first about renewables and mining. And I agree what was already said about, it depends how renewables as a technology are not sufficient as an answer as a response. Right? It's all about we, but what is really important, and this is where is sometimes lost in the technocratic discussions about moving from fossil fuels to a renewable based is that renewables every single community around the world has access to some renewable sources. And so you can imagine a future with locally appropriate mix of renewables based on what's accessible in that place, whether you're coastal community, you can harness ocean and wind from the offshore. If you're inland, there's geothermal, there's wind and solar. And yes, there's some extraction that is necessary, but it's not 100% just moving from this to this, right? If we had that local generation, people would use the energy much more efficiently. And so we're talking about lower overall energy demand as well. So that's one way to think about this, why it's so important because renewables, the renewable source of energy, the sun comes up every day, the wind blows, the water will flow. Like we know they're actually more reliable, more predictable, abundant, plentiful, free, the source itself is free. Obviously, you need to invest to get in a way to harness that. So I think that's what's really important to think about for renewables. To the kind of diversifying power perspective and thinking about inequities and in policy. In policy, I want to just mention like so many of our energy policies so far have advantaged, those already are privileged, right? The people who have electric vehicles or solar on their roof, you have to already have a single family home, right? And you have to have some extra money in the bank already. So there's a lot of perpetuation of inequities and actually exacerbating with our energy and climate policies. And the point is that I think it's not just in the United States context at least, it's not just men and women and gender in that sense. It's also just acknowledging that when women, people of color, indigenous folks, others who have been disadvantaged or marginalized come to the table in decision making. They bring very different experience that bring results in different priorities, different perceptions of risk, different ideas. And that is what's really important and what we've been missing when we have homogenous leaders making decisions or not diverse groups and inclusive groups. And so I just want to say that when I talk about feminist perspectives, I'm not only talking about women and when I talk about anti-racist, it's not only people of color who anti-racist. We need everybody regardless of your gender to embrace a feminist perspective and we need everybody regardless of your race to embrace anti-racist perspective, right? And so it's an invitation for everybody to acknowledge the power dynamics and resist those and then try to build in a better, more inclusive. And I think it's necessary for the scale of change we need for this more integrated feminist perspective. Thank you. Do you want to share any reflections further or we invite some more questions? I think we have a couple more minutes. We literally have a couple of minutes. Do you want to say anything? I just want to give a context. As I am an indigenous woman, I feel that all of this presentation of the co-workers, I see that the system is very strongly built to destroy the jungle, also at the same time in the position of very high, that 100% are men, that there is no 50% of white and also indigenous peoples, the women who can take ideas and make decisions, because I feel that many conferences are talking about protection of the jungle, protection of women's rights. That's how I see it. It's all channelized, but I think that that space needs to be opened in the taking decisions where they make policies, especially with the presidents. They speak in universities and in others, but in taking decisions they don't let women participate, nor the indigenous leaders really leave only the opposition, they represent the president and the great capitalism, and that is a risk to everything where we are living, that system as a human being. It would be much better to open that space like that, to take men in general, to participate and take collective decisions for the good. It would be a change, we would take a step, but the year goes like a save, like a watch, and that is a concern, but at the same time I feel a hope that there are more voices of women and there is movement of women. I have hope, more years of that space to build for the good of the future. Yeah, so as an indigenous woman, a lot of what my friends here on the panel have said really resonates with me, especially this concept of that there is a system in place that benefits and is run by men that excludes women's voices, indigenous voices, voices of people of color in general, and that trying to change things within this very same system and model is not going to go very far. Nemonte sees how a lot of times in decision making spaces, be it political or even in conferences where we are talking about climate change and just transition, she doesn't see an equal balance of gender, of indigenous people to non-indigenous people, and how are we really going to implement changes when we are not including more voices at the table. We are going to be in the same situation and at the same time the clock is ticking, and so if we want real solutions we need to bring more diversity of perspectives to the table, so that really resonates with her. At the same time she has hope because she sees how little by little there is a growing awareness of the importance of thinking outside of the box when we think of solutions, thinking outside of the system, and uplifting indigenous or female perspectives in these spaces because women and indigenous peoples have been thinking in a certain way for thousands of years and have just and valid solutions, and so we need to prioritize that more and it's something that is slowly starting, there's starting to be a shift and so that gives her hope. Thank you, gracias. I think we're just almost out of time, I just want to offer some final small reflections myself. I am really honored to have been able to be in this session and share with you all. I think it's been, it's really, I really appreciate Oscar and Andrea how you brought this, you started us off with this territorial, body territory mapping and thinking really grounding us in the lived everyday experience of women and I think it's a really wonderful way for us to, something to carry on as we're thinking through the conference over the next day and a half or less, you know, how as we're going into this range of presentations and bringing ourselves back to how is that experienced in everyday lives and particularly by women and what is the role they do and can play and I really appreciate how you all brought this to other spheres. I think thinking about this, not only how these experiences can be important and reflected in local policies both through greater participation of women and indigenous people, people of color but also international or international spheres and so how do we think about taking this feminist and lived experience into boardrooms and IPCC climate negotiations and national-congressional discussions and I think we have some, and also the importance of these transnational lessons, I love Jenny that you brought in the connection between the Colombian coal and la Guajira and the Massachusetts power plants and those lived experiences are connected by these literal particles that make their way from Colombia to Massachusetts and so I think Nemote's reflection also about how these spaces need to continue to be diversified as well and this, I hope that we've made a little step in this direction today with being able to share experiences across different contexts. So thank you all for joining and look forward to the next session is in just 15 minutes. We have two plenary back-to-back. So thank you all. Round of applause for our panelists.