 So my name is Fraser Bittu. I'm from Nelson Mandela University. I'm also part of the Zonatalia-Wangir Research Station. I'm going to present on Nature in a Culture of Respect from a Nambia perspective. So I'll start off here just to continue and link with what Alex was saying. I'm a part of the Zonatalia-Wangir Research Station which is a long-term socio-ecological research station best year in data. It houses CNRS, CERAD, IRRD, the three-fledged research institutions and it also falls under the research platform, production and conservation in partnership where we have universities and research institutions from France, Zimbabwe, Zambia, South Africa, Mozambique and Botswana. These research institutions carry out a research project as well as a few development projects in this area. When we look around globally, we have challenges on pollution, climate change, infectious diseases. All these are both new and old, but we have indigenous communities. We have got the knowledge that they use, that they've learned over multiple generations to transmit this knowledge orally. With this in mind, with this project called Prosody, where it took a anticipatory governance analysis process, it was a multi-stakeholder participatory approach engaging different stakeholders around this community, around this Wangir Social Ecological Research Station, to try and understand and connect with different spheres of these communities, specifically the marginalized communities which include the Nambia community. I took that map just to show that these people close to the Wangir National Park, just around the Wangir National Park. Actually, these people were moved out when the Wangir National Park was formed. Most of them are just by the peripheries of the park. When it was formed, some of them were pushed out and some went as far as Botswana and others to the other side to Zambia. But from the Prosody approach now, we had a question like, what can we do today in order to promote a better future? So many things came up. We had representatives from government ministries, local NGOs, private organizations, representatives from the local community, just to make sure that we've got a good coverage of different stakeholders of this environment. And in trying to answer that question, there were issues to do with the installation of solar pumps, fixing boats, creation of dams, capacity building, nature-based solutions, skills training, trying to improve the economic situations through community-based tourism and small ruminants project. But all these are classic NGO interventions. But in that community, they had to say, we can do all these things to better the future. But if we don't nature a culture of respect, all these activities cannot be sustainable. So there is a need to really understand what's nature in a culture of respect. We try to unpack this through engagement at different levels, holding workshops, doing interviews with the locals, going down to the leaders, the traditional leaders as well as people understand the context of the area. I had colleagues, Sumai, worked with again after a call by the Intergovernmental Platform of Biodiversity and Ecosystem Services. And that call wanted us to contribute on indigenous knowledge. We worked with colleagues even from the research station and submitted that document on nature in a culture of respect. Some of the information I'll just present from our presentation in this paper. What is a culture of respect? From all the gatherings, it is finding means to protect, care for, nourish, develop and support social behaviors. Rules, norms, beliefs, habits and attitudes, as well as knowledge and perceptions that can ensure maximum immoral consideration and respect for the biosphere from all. This came from the Nambia who are the majority ethnic group around this area. So the Nambia people in Wanga district claim direct and centrist link with the dry stone old buildings or structures that are found around the National Park, especially in areas like Mtoa, Shangano and Chakona. So we got most of the information from them. Then we realized that the Nambia, we've got taboos, pro-vibes, stories, poetry, music and dance, as well as games. All these they build up to teach love, respect, retribution and also anything to do with the health among other attributes that encourage or humanity. We're relating to living and non-living entities. When we speak about respect, it starts with self-identity, then appreciation of the phenomenon under study. There is knowledge in terms of specific animals to kill, for example, young mature bulls and not females. Big game was handed through village pursuits, but we realized that through the African traditional religious beliefs, the Nambias believe too much in the spirit gods, which they call Mijimu. So whenever they do whatever they do in relation to nature, they have to consult Mijimu who give them directions on how to do all these things. Their sacred places were protected, which were protected from human interference and those places, they flourishing vegetation and improved habitats for animals. Some of these sites are beyond the reach of any ordinary person unless there is someone accompanying who will be having those spirits which they call Mijimu. So to get respect from nature, the cycle is you also have to give that respect. So that's how the Nambia community relates with nature. But we have a challenge now with this indigenous knowledge system in that it is eroding, although useful at this time if it can be activated, where it is threatened by a number of factors such as technology, globalization, modernization, religion and other forms of communication from other parts of the civilized world. So through colonization, Africans were dislocated from appreciating their culture, especially by missionaries and colonial socialism agents and they tended to be disbanded from their culture. I want to stress that the Nambia people understand that human impacts influence biodiversity and they still have means to protect behaviors, beliefs and customs that have respect for the biosphere. We really need to understand the individual values as they connect to the whole system in a social ecological system in terms of how they see the land, how they see the resources they use around and even their food to keep them healthy. They are supporting studies again that we have been doing through the Wanger Social Ecological Research Station but the richness of the values and beliefs associated with wildlife and combined eye connections with a different understanding of nature greatly contribute to the resilience of these Wanger Social Ecological Systems. Studies included involve understanding of disease control and management, climate change monitoring and adaptations that linked to indigenous knowledge system of the surrounding people. Key insights that I want to bring to your attention this morning is that there is not only one way of best life and one way of solution to most problems. We may be facing a number of problems but it's important to remember that each society has created great technology and science. For example, this community that we have been speaking about, the Nambia community, they have lived with the wildlife for quite a long time. As I said that they were moved out of the now called Wanger National Park. It is also important to note that we have to keep our minds reflective, open and also try to build a new era. And this new era now, we have interconnected problems which have opened our eyes to work in an intersectional way and also in an interconnected way with the knowledges. We need to use all resources that we have and indigenous knowledge is one of the resources to create a better health system and a better world for everyone. Not only for humans but also for plants and animals around us. Let us also remember that indigenous people inhabit about 20% of the planet but 80% of this biodiversity that we have under the planet is in their lands. It is in the lands of the indigenous communities. So something is happening within their territories that we really need to understand and also put into our ideas. With this, I would like to give special thanks to the organizers for inviting us to have a voice for this. Our researchers from the Zonatalia Wanger Research Team Nambia Cultural Association, Nambia Development Organization and the Wanger family as a whole for their contributions and thank you for your attention and listening to this presentation. Have a good day.