 for from biologs and it's a hybrid event actually we're going to have four kind of groups participating we've got you and Glasgow we've got the communities in Cusco in the Andes in Peru we've got communities in Kenya in semi-arid forests and then we've got online participants so it's like a four-way hybrid event so let's hope it works out right my name is Christina Swider I work for IED Institute for Environment Development I'm a researcher there and I'm going to provide just a bit of introduction to the topic and to the dialogues that live in Peru and Kenya okay uh first of all what are indigenous food systems well indigenous peoples amount to about nearly a half a billion people that cross 90 countries so indigenous food systems span really really large diversity of ecosystems they include dry land pasture lists small-scale farmers fisherfolk hunter-gatherers arctic dwellers and many others so they're very diverse but they also have some common features agroecological and highly biodiverse and regenerative so they sustain critical ecosystem services for resilience to climate change like water in mountains rich agribiability and these also for resilience not only at the community level but also at national level and at global level because you know these crop diversity is important to conserve for the whole agriculture worldwide and these indigenous peoples food systems are also in terms of greenhouse gas emissions they don't use or use very few fossil fuel-based chemical inputs they also provide important carbon sinks from for example tropical forests dryland forests natural pastures and soils and they're very much localized so they have low transport dated emissions and they're circular so they have low waste and these food systems are ancestral they're sustained by indigenous traditional knowledge by their their cultural and spiritual values and their customs and these indigenous food systems are really critical for efforts to transform wider food systems which emit a lot of greenhouse gases they account for about 30 percent more greenhouse gas emissions and so they're also indigenous peoples food systems provide lessons for reducing emissions but also for transforming to more equitable food systems so the first case we're going to learn from is from the Andean potato park in Peru so this is a Quechua landscape a Quechua indigenous communities collectively govern a landscape of about 10 000 hectares in the high Andes and they've had a lot of impacts from increased especially soil have increased and they've had you know more erratic rainfall and as a result of this warming of the fall the farmers have to go up and up and planting higher and higher up until there's no no land left so the planting line for potatoes is their main staple crop has gone up by 200 meters last 30 years and as a response to these big impacts that they're facing they are conserving and celebrating Andean agricultural biodiversity a very very high diversity of native potatoes and other Andean crops and they're revitalizing the heritage biocultural heritage based on this indigenous knowledge and also link to science so this approach is very much rooted in their Andean cosmogen the concept and Andean values of reciprocity, equilibrium and solidarity which is with nature and also in society and these values have ensured that biodiversity has been conserved and has ensured their food security despite challenges of climate change like the challenges of COVID-19 right so after Peru we'll we'll go to Kenya and there the communities are called rabbi it's a community of the Mijigenda indigenous group and they have sacred kaya forest landscape in coastal Kenya so these kaya some of the kaya elders that conserve these forests and these forests form a really important part of their food system and of resilience to climate change so as this is a semi arid area they've had been impacted by reduced rainfall and water shortages and also increased peasants their response has been to diversify their crops to to indigenous varieties and land races to strengthen conservation of the kaya forest and to establish a biocultural heritage territory collectively governed similar or inspired by the potato arc. Before handing over to them I'm just going to quickly present some of the key metrics that came out of the Fork to Farm Dialogues. The potato park Peru the dialogue was facilitated by the NGO Asociación Andes and by the indigenous experts that they work with brought to more than 200 Quechua farmers from 22 communities across three provinces so this included communities from the potato park in Ares in the Cusco region and then Andean communities from Apurimac region as well. The dialogues involves community leaders, indigenous corporations and women's organizations they tried to involve city governments it was too difficult with the political turmoil that are still ongoing in Peru and also because of the serious COVID challenges but they will use the outcomes from the dialogue from this dialogue as a basis for the city governments. So the messages that have come out also aimed at not only at the local policymakers but also all food and climate change policymakers and I'm going to read these key messages so the communities based on these dialogues are calling on policies to recognize protect and return lands and territories of indigenous peoples which was stolen by colonial nation states elites and continued robbed by powerful land gravers and multinational corporations without land rights we have no chance of survival so they call on policymakers to recognize indigenous peoples rights knowledge system culture and spiritual values as essential to transforming into food systems just and resilience and to provide real solutions to the current crime biodiversity loss ecosystem degradation and climate chaos. Indigenous peoples food systems are regenerative systems and therefore a game changing solution for a climate resilient food system and their promotion requires implementation of the UN declaration on the rights of indigenous peoples and the dismantling of systemic forms of racism and oppression that continues to support land and biodiversity food and nutrition insecurity and biodiversity and gender inequality and cull genocide. They emphasize that indigenous women should be leading the food systems transformation that is truly resilient and equitable and that the farm approaches must led by youth in order to provide real transformation and as it will become the leaders of tomorrow's food systems and youth must participate fully in community decision to learn from elders and there's a need to promote decolonizing indigenous led research to create elders who focused on local problems and to support the participation of indigenous peoples in dialogues that are not led by contracts but truly help to refree debates on food system at local national and global levels so the key messages have come out of the dialogue in the room and now for the Kenya case so the time it was still a free the Kenya through research and it involved the Kaya elder the village is the area she's government and also the county government and mombasa culture departments and if the environment department and have policies can support resilient indigenous food systems, agro biodiversity and there are by by a cultural heritage territory which is key to indigenous food systems. So key messages from the dialogue indigenous food systems have been called for resilience to climate change and to COVID-19 they've had very few COVID cases and they believe medicinal plants and indigenous foods boosted their immunity the same in happened in the potato park of many other indigenous communities the key message indigenous crops and land races are more drought and pest tolerant than hybrid crops and they can also be stored for a longer time I didn't want to go that far governments need to promote and send so for communities to grow and conserve these orphan crops deforestation and quarrying or mining have degraded forests and lags in rye and are exacerbating the impacts of climate change. Kaya elders have limited authority and resources for this so they need support and they they want compensation for this work and with the erosion of indigenous knowledge the respect of the youth elders declining there's also a pressure because this is communities quite in the mombasa there's pressure for industrial development and often disregard for natural regulations so there's a real need to involve for bioteas and youth planning decisions and to empower women and youth they play a key role in in the transition to sustainable systems so that by way of introduction I think we'll go straight to the dialogue presentation and we're going to hear about their indigenous food systems straight from the farmers and then we'll have a chance for some q and a with them so can we go to the potato park now live from the andes uh are you ready we call you Christina can you hear us I can hear but I don't understand they can start with a ceremony yeah we're we're going to start with a kintuchi ceremony and then from there we'll be in our presentation okay so go ahead if you want to start please so they're going to do a ceremony he says welcome everybody who's come here in glas go to cop 26 they're going to do a ceremony to start the event oh so mariano has said that he is going to be doing this in order to bring luck into fortune and to ask permission for their participation today on the cookbook this is Christina are you able to hear our translation sorry would you mind a little bit more slowly cast because it's quite hard to hear you sure thank you no problem hey parky mama And he's asked them for permission and also a blessing that they've done so well. And he's asked them for permission and also a blessing that they've done so well. And he's asked them for permission and also a blessing that they've done so well. And that they're very grateful to be able to participate in the talk from here in the community. Laurie Cass, we can't hear you here in Glasgow, I'm afraid. Can you speak closer to the microphone maybe? Sure, is this any better? So he's added coca leaves, which is a sacred plant. And now he's pouring chicha, which is a sacred beverage from fermented corn. And this is an offering to the Mother Earth Pachamama. And with this offering, they hope that the earth is calm and happy. He says thank you from his heart. He's very happy for the participation today and he's looking forward to sharing the lessons of their community with all of you. Well, thank you. We thank our companion, Mariano, who gave us the start with the main ceremony to be able to continue with our activities, with this presentation. And then we have the presentation of our Lady of Gastronomy of the Papua Park, who is going to present us the 13 dishes that are part of our food and food security. So first, thank you to Mariano for his performance of this sacred ceremony to start our day. Today we're going to enter into, to begin a presentation with our Gastronomy Collective, who focus on the preparation of native foods that have high nutritional value for their communities. And they're going to talk to us about some of the native crops that they're cultivating here in the Papua Park. Yeah, so she has said that the first crop that they'll be speaking about today is quinoa, which was a very important native crop here in the Andes. And she's mentioning that they cultivate it in natural and organic ways, especially using natural fertilizer, which comes from their native animals, including alpaca and llama. And that they plant in a quantity great enough that they're not only able to eat it, but to ensure their seed security for next year's planting. And that quinoa is a very typical crop grown at what they call the low altitude and the medium altitude, which ranges from about 3000 meters to 3800 meters. Yeah, and so she has mentioned some, some particular benefits of quinoa, including that it's very high in protein. And that they know that it's equal to eating meat. It's a more, more sustainable sorts of protein for them and they prefer it to meet. And that it's especially important to be able to feed their children. Aside from protein, it's also high in vitamins. So they know that this is a really complete food for their family and to assure their families nutrition. Yeah, next they're going to talk about a crop called tarui, which comes from the lupin plant. And this, this is our, our partner here, Antonia from the gastronomy collective. She's going to tell you the story of tarui. And so the preparation of this plate is based entirely on tarui, which is a very important crop for them here, especially for their children. So the, the first step in the journey of tarui is to plant it, which they wait until the rainy season. It's, there's no artificial watering that happens. Everything is irrigated using only rain. And this used to be very predictable, but with the arrival of climate change, they've seen a lot of difference in when they're able to plant their tarui. Aside from being an important food crop, this is a really important crop for the health of our soil and our fields. It's a very resistant crop, not only to changes in weather patterns, but also to pests and illnesses, and it also brings nitrogen into the soil. And its resistance to pests and illnesses helps to protect not only the soil, but our other crops. It's often used as a natural barrier or a natural fence in our fields. And tarui, as a nutritional source, is very high in protein, like many legumes. And so they know that it's very important for their children to go to grow tarui. And tarui, as a nutritional source, is very high in protein, like many legumes. And so they know that it's very important for their children to grow strong and healthy, and that this is knowledge they've had since their, their grandparents passed on from their ancestors. Yeah, gracias. Luego vamos a pasar la presentación de diversidades de Papa Nativa a la compañera María. And finally, Maria is going to speak about the diversity of native potato found here in the potato park. So the potato is one of the most ancient crops we have in the Andes. It was domesticated roughly 8,000 years ago. So there's a lot of knowledge about the potato. And they know from their grandparents and their ancestors that it used to grow at a much lower elevation. But with climate change, they've seen that the potato is growing higher and higher. And on the one hand, this is worrying, but on the other hand is indicative of the resilience of potato itself. And there's a lot of traditional knowledge about the, the ways that we know when it's time to plant potato. For instance, when, when the box cries, it's time to plant the potato. There's lots of ancestral knowledge that came from their grandparents about when to plant when to harvest. And this is part of what makes potato such an important crop with them. And there's also a diversity here of wild crop relatives of potato, which helped to maintain the diversity of many, many cultivated varieties within their fields. In the harvest of potato, it's realized entirely using traditional field, traditional tools like the tachetaca, and so there's no carbon emissions from the, neither the planting nor the harvest of potato. The selection of potato is an important step in its cultivation, including not just seeds, but also potatoes which get transformed into stable crops like tunio and moraya, which can be stored for up to 10 years. And these potatoes aren't, aren't just rich, rich in carbohydrates. They're also rich in antioxidants and vitamins, which help us to stay strong and protected from illness. She's going to open a couple of the potatoes so that we can, can show what native potato looks like inside, which many of them have lots of color. And when they're colorful, they have a lot of antioxidants which protect them from illness. This one is a yellow potato. And you can see that the color is very strong, and they have many, many more varieties, but they don't have time to show them all. Well, thank you to our participants, to the gastronomy partners that have exposed us about these important dishes, which are for the security of food sovereignty, for our children and for future generations. And now, let's move on to the central part, the presentation of the partner, Ricardo, who is going to give us... Looks like we have an internet issue. Let's give it a moment. Exposiciones centrales sobre las... Parque de Cajunas, Cajlata, Taycan, Kof 26 y Pepartispasian Kiches, Nenay Contura y Conalapala Kichpa, Buenos Dias. A warm welcome to everyone who's participating today in the Kof Vente says, and we're thankful for our participation. Thank you very much. Thank you very much. Thank you very much. And today, Ricarina is going to talk about climate change here in the potato park and both its challenges and opportunities and the innovations that they're developing to confront this difficult situation. Thank you very much. Thank you. So she's mentioning that climate change is not new here. There's a long history of resilience in the Andes, and the traditional knowledge that they received from their grandparents, from their ancestors has helped them to confront what has become an increasingly difficult situation of climate change. And she's mentioning that there's also a huge diversity of crops, which sort of in conjunction with this traditional knowledge gives them resilience. They're not relying on just a single crop. They have many, and they have lots of knowledge and strategies for how they can take care of those crops. Thank you very much. She's mentioning that climate change has certainly been difficult, but there are certain opportunities they've seen, especially in innovation, because of climate change they've studied a lot more their crops, and they've worked hard to create new new varieties create new houses, particularly a potato. And a lot of this is possible because of the range of altitudes and ecological niches, which are cultivated in the Andes. And here in the potato park they have three principle niches, and they've seen a lot of adaptation in terms of altitude as climate change has progressed. So she's mentioned three separate adaptations, which are very important to them. The first is the rotation of their fields. This is called Muyu. And this gives the earth a chance to rest. This has become more important as climate change has progressed. She's also mentioning biological and astronomical indicators, which is the ways that they know when it's time to plant, when it's time to harvest, and this has allowed them to continue to cultivate their fields as well, even as the planet has changed. And finally, she's mentioning the diversity of plants which are planted, especially based on native diversity and wild plants, not just wild plants, but wild animals, which are particularly important for the fertilization of soils. She's mentioning the diversity of plants, which are particularly important for the fertilization of soils. She's mentioning the diversity of plants, which are particularly important for the fertilization of soils. So she's mentioning that there's many different weather conditions that they confront in this, but it's always been a extreme environment. And sometimes this needs a tail, sometimes they might get very strong rain. And so a strategy which is very essential for assuring their food security is to plant at different times of the year. And the traditional knowledge that's been passed down to them indicates three seasons of planting, an early planting of the year. One is planting, a middle planting, and a late planting, which then also correspond to those harvests. And if one crop fails, the others are more likely to succeed. This is an important part of their food security. So she's mentioning an experiment that they've been doing for many years, which uses transect blocks. And this has allowed them to adapt their potatoes based on the evidence they're gathering about climate change, and that this is a really important example for them of indigenous lead investigation that's allowing for resilience and adaptation to climate change. So, Cass, can you wrap up, please? Because we're running out of time. Thank you. Ricardina is going to give a quick conclusion, and that will be the end of our potato park segment. Thank you. And so she said that this system she's described, this indigenous agricultural system, it allows them to assure their own food security so that in their own storehouses, they have a very wide variety of crops. And that is a part of these dialogues, one of the actions they realized was sharing over 1000 tons of potato seed with other indigenous communities in the Cusco region, so that other communities can count on that same amount of food security. And they see their work here not being just for themselves or just for Cusco, but being for the whole country and indeed the whole world. Muchísimas gracias. Thank you so much. Let's give them a big hand. Thank you so much to the ladies from the gastronomy group in the potato park. Isn't it beautiful? We need to move to Kenya now, so we'll come to some questions afterwards, but we were a bit short of time. Vamos a ir a Kenya ahora, pero luego tendremos unas preguntitas. Muchísimas gracias. Thanks to everyone in the hall there where we're excited that we were able to share. These are the kaya elders at the front. Please go ahead, Leila. We can't hear you at the moment. Yes, I can hear now. Okay, so hello everyone and welcome to Rabai Cultural Landscape where we have members of Rabai community. And they're going to present traditional prayer. Then that will be followed by a showcasing of their various foods and then a food ceremony and they'll finish up with a traditional dance that is normally performed to celebrate good harvest. So a traditional kaya elder Mr. Hare is going to lead us in all foods that are commonly consumed in Rabai community. Thank you so much. Traditional prayer from Mr. Hare just to welcome members and to seek blessings from the ancestors ahead of our meeting and ceremony. So the next bit is traditional blessings from Mr. Hare. We'll continue the traditional blessings. Thank you. Thank you. So after that, this ceremony of blessing the harvest, the elders are normally given a token of appreciation which is palm wine. The elders are going to consume the palm wine as a token of appreciation from members of the community. So the elders are consuming palm wine which is a token of appreciation. So the palm wine is harvested from the coconut tree and it's normally consumed as I mentioned earlier the token of appreciation to the elders. And it's common that palm wine is used to celebrate during all ceremonies that celebrate good happenings like after bounty harvest or before conducting traditional rituals in the sacred kaya forest. So thank you so much for that. So next we are going, next we'll have the ladies showcase the traditional foods of the Rabai community. So the ladies are going to showcase some of the traditional foods of the Rabai community. My name is Asha Juma from Rabai community. So I'll begin by showcasing Mauna who is a poundingness for preparation of maize flour which is a common staple food among the community. So the maize is dried, pounded and then crushed using traditional stone and then the flour is mixed with boiling water to prepare paste which is commonly known as ugali in the community and it's the most commonly consumed food in the community. The maize flour is some common staple food among the community. We are using lamb, lamb from Chunga, lamb from Navo and lamb from Chichia. We are using lamb to prepare the lamb. And it's was used for the basket. So we use this. The traditional pot is just emphasizing that the traditional pot is used to prepare traditional meals. It's made of clay so it cooks faster and it also preserves the heat as well as the taste of the food so they really take it as a very important tool in the kitchen. What is holding is called in Rabae language. It's used to fetch water from the pot that is down there and that pot is used as a traditional fridge. It holds drinking water and it's very common in all households within the community. It's showcasing cow peas. Cow peas is one of the staple crops in Rabae community. It's also found within Kaya Forest while there are cow peas varieties that the community have been using to improve the genetic traits of the improved varieties and it's commonly cooked at household level. It's very rich in nutritional value and it also helps to avoid malnutrition in the community. That is the cassava crop. Cassava is also a staple crop. It's a tuber that is commonly consumed by the rabbi community and it's used to prepare kishombo, which is a very common male within a community. Kishombo is a mix of cowpeas and cassava cooked together and pounded together. Kishombo is also a staple crop that is commonly consumed by the rabbi community and it's used to prepare kishombo, which is a very common male within a community. The two are sorghum and millet. Sorghum and millet are commonly used to prepare flour. They are combined together with maize, crushed and then used to prepare a traditional meal called jora or ugali. That's the kishombo. Kishombo, as I mentioned earlier, is a mixture of the cooked cowpeas, cooked cassava that is mixed together. It's a very precious food amongst the rabbi community. It's very nutritious and has a lot of energy that gives them energy to do heavy manual work, including farm work. Thank you so much. So next we are going to have a traditional dance, chela, that is normally performed when celebrating a bounty harvest for food, a chela dance. Immediately after that we'll have the key highlights from the food policy dialogues from... ...Sante Leila, Zilem Vazo, Ikonazo Hapa, Nii Tatu, Iakwanza, Ina Angazia Moja, Kua Moja, Kusu Solazimala, Walewapulimawadogu Wadogu, Wawese Kuchuku and Fumuhu, Wawese Kusahidiya Katikaku, Kukinga Mazingira. So Leila, could you speak up a bit? Could you put the microphone down? Sorry Leila, could you speak up a bit? Could you put the microphone right next to your mouth please? Thank you. The biocultural territory approach is key because it promotes growing of high value of the crops so that's very important to the community and for that reason the smallholder farmers should adopt this approach. I appeal Nii Kwanba Walewapulimawadogu Wadogu Wadogu, Wawese Kupata Nafasi, Kukatikangazi, Kufanya Ma'amuzi, Ina Angazia Moja, Kua Moja, Kui Nye Kulinda, Kutunza, Mashambayao, Ina Angazia Moja, Ina Angazia Moja, Ina Angazia Moja, Ina Angazia Moja, Kutunza, Mashambayao, Ina Angazia Moja, Kutunza, Kui Nye, Kutunza, So ensure that the acro-biodiversity rich areas are preserved for acro-biodiversity conservation. Ina Angazia Moja, Kutunza, Mashambayao, Ina Angazia Moja, Kutunza, Kui Nye, Kutunza, Ina Angazia Moja, Kutunza, Mashambayao, The youth and women should be actively involved in all levels of agricultural production processes, and this will ensure that they are sustainable food systems because they are very active and key components and stakeholders in the process of food production. 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Yes, there's a question. I don't know. I don't know. I don't know. I asked a question to the Anders team. He's asking whether they have traditional attire for traditional elders. So question number one is do our colleagues from Anders have traditional elders oversee natural resource management and do they have traditional clothing? And then secondly, do they have traditional drinks? Because in the Rabbi community, palm wine is used while conducting all forms of traditional rituals and ceremonies. So is there a similar one for our colleagues in Anders? Yes, there is a similar one. Sabios en Kenya, pregunta que si vosotros tenéis sabios y si ellos tienen un especial y si ellos beben un bebidas especiales tradicionales. Entendéis? I think we've got the gist of the question. So we're going to have a community member here respond. We're going to have a community member here respond. He's mentioning that what you see all of them wearing today is the traditional dress, which is worn not just by elders, but by all members of the community. And that this traditional form of clothing is a very important way that they both express and continue their traditional knowledge. They make the clothing themselves with fiber that comes from their animals, in particular sheep and alpaca, and they teach it to their children as well. And that this is a very important practice for men and for women and for young people, for middle aged people, for elders in the community. And there are multiple forms of traditional dress, which are used for different kinds of events. And so for instance, there's a different dress which would be used in something like a wedding. There is different dress which is used for traditional rituals. And the dress that they wear today is kind of the most commonly used. It's a day to day form of traditional dress. And in order to perform something like a traditional ritual, like they started the day with today, the Kintuji, one must always be using traditional dress. And so it's important that everybody in the community has their own. It's part of, as you see, everybody is a little bit different. And it's because they belong to them, they were made by them. So we'll end with that. Okay, Cass, have you finished now because we need to move on to Alejandro's last presentation of the Food and Climate Declaration. Yeah, Christine, we're happy to move on. We're sure we could talk more. Okay, thank you so much. Thank you so much to the communities in Peru and Kenya for sharing their enormous wisdom with us. And we're going to finish. Okay, we're now going to a few minutes to finish to hear from Alejandro Aguilmedo, who's the person Indigenous visionary who supported the Potato Park establishment, and he coordinates an international network of mountain Indigenous peoples. So over to you Alejandro. Hello, Christina. And good afternoon. Good morning, everyone. And greetings, our sisters and brothers in Kenya and in Peru. As usual, these types of celebrations take a lot of time. And we are very happy to join these communities to provide community and the Potato Park and members of the international network of mountain Indigenous peoples. And, you know, we are very happy to join this. This dialogue, you know, Scotland is also a mountainous area so there's a kind of nice link there. You know, reminding that mountains are not just a key centers of origin of most of the crops that feed the world, but also the areas as Christina have underlined that are like a most impacted after small islands by climate change, but also places where as you're seeing innovation, creativity and visionary thinking is always very dynamic. And the IMIP network has been following the COP over the years now. It has at least a few dozen of community members spanning 14 countries, mountains countries around the world. And the role of the secretariat is to engage and monitoring and bringing together voices in a way that we can reframe this debate on climate change and food. We have also followed up the recent food system summit and of course strongly contested its corporate leadership and how countries are kind of being brought into this new approach that actually is taking or is changing the way the UN operates and that's very much a concern. The IMIP put together this declaration focusing on food and climate issues. I just posted the full declaration in the chat section of this Zoom. And I think the reading of the declaration is going to be more useful than me repeating it, but I just want to highlight a couple of points that for us are very important. The need to change this industrial food system and create a more biodiverse and resilient system that is anchored in people's experiences and lived experiences of thousands of years of care and relationship with the land and different types of food producing habitats where indigenous peoples live. As Cristina said, I think indigenous peoples can contribute greatly inspired new food system and work with the rest of society in creating a more sustainable world with a regenerative type of agriculture. But this has to be done with full respect of the rights of indigenous peoples. It's something that we emphasize over and over again because the situation in our countries is dire. Since the Paris Agreement was signed this over of 1001 land defenders, most of the indigenous peoples that have been killed for defending land, seeds, the food systems from industrial expansion of oil palm or extractive industries that are taking over the land. So we require that the rights and particularly the land rights and rights to live are uphold and in that we need your support. We need to work together so this can be respected. And the final point here and it's one that we've been hearing over and over from the Glasgow Corp with these pledges and a huge money that's being thrown supposedly in the stopping forest degradation or deforestation meaning that stopping industrial agriculture. And we know that that's a very well tuned that in each corp they sing and it never materializes. So I think the solution is in in the field is in the in the in the ground with communities with indigenous peoples with women with Fisher folk with those people that actually are working with their hands and producing nutritious and delicious food for all of the world. I know I don't have much time, but just to reaffirm that the international network of mountain indigenous peoples is happy to join you and happy to work with you. And our solidarity is one that's based on reciprocity, not just among humans but also with rest of order beings that also have rights and require the same type of care and, you know, future as people do. Thank you. Thank you Christina. Thank you all bear. Thank you so much Alejandro. I've just given out the declaration to people here so they can read it in their own time and please do give it to any decision makers you know, if you know any. I'm just going to close now because we're really out of time but I think the key message from that has been protecting indigenous people's land rights is really critical for climate resilience climate mitigation and for changing our systems. Thank you so much for the low carbon. So thanks everybody. I hope you've enjoyed it. And thank you so much to Alejandro potato part communities are by communities, a keffrey, and also to nourish Scotland and to the rest of Brazil is for hosting us today. We're joining us today and just as a reminder we have a continuation of this fork to farm dialogue presentations on Wednesday, and I'm just trying to find the time, but we will be hearing from the from Scotland so you can hear a bit more about the case that we're from Scotland, and they are from, and from 630 until 830 if you want to join us it's again open to the public so invite your friends invite anyone you're all very welcome. Thank you.