 Good morning everybody, it is my pleasure to welcome you to this webinar on the role of indigenous communities in reducing and responding to climate change through sustainable land use practices, which is co-hosted by the Columbia Center on Sustainable Investment, the land portal, and Landesa. I'm very glad to be moderating this discussion. I am Sam Zocchi Burke, a legal researcher at the Columbia Center on Sustainable Investment, where I focus on the impacts of land-based investments on local and indigenous communities. On September 27, later this month, we will co-host an event in New York on the climate crisis, global land use and human rights, and so I'm especially keen to learn from our discussions on today's webinar. And indeed this webinar is timely. Indigenous lands across the world are under attack, and in some cases they are literally on fire. The Amazon fires in particular are inextricably linked to the climate crisis, which is both an existential emergency and the result of many political failures. While a changing climate already increased the risks of forest fires, when this was combined with deliberately weakened environmental protections, policies aimed at opening up the Amazon to industry by extending infrastructure and dangerous rhetoric calling for the development of indigenous land, farmers and ranchers were emboldened to announce a day of fire. The results were wildfires of epic proportions prompting international concern and indigenous outcry regarding the fate of the Amazon. Relevantly for our conversation today, indigenous leaders, including Sonia Guajahara of the articulation of indigenous people of Brazil, noted that demarcation of indigenous lands is a critical first step for their protection from deforestation and destruction. Indeed, despite their cultural and geographical diversity, indigenous peoples around the world seem to often share the characteristic of being the world's oldest and best protectors against environmental destruction. Another important recent development for today's discussion is the Intergovernmental Panel on Climate Change's recent report on climate change and land use. The report, whose summary spans over 1,000 pages, concludes that the current rates of land conversion and tropical forest destruction are accelerating the climate crisis, producing water scarcity, degraded lands and decreased food security. The report also notes in its inimitable language style that local and indigenous knowledge and collective action is one strategy that can achieve positive climate adaptation and mitigation outcomes. And that agricultural practices that include indigenous and local knowledge contribute to overcoming the combined challenges of climate change, food security, biodiversity conservation and combating desertification and land degradation. And so now we have the chance to hear how. I'll introduce our esteemed panelists. We then have four topics to discuss before having our final half hour of the webinar reserved for an interactive Q&A discussion with you, the audience. Dr. Kaninke Sena is the director of the Indigenous Peoples of Africa Co-coordinating Committee or IPAC. IPAC is a network of 135 indigenous peoples organizations in 20 African countries that works to promote African indigenous peoples human rights and gender equality and to ensure their participation in environmental conservation and climate justice. Dr. Sena is Ogiek from Kenya. He is an expert on indigenous peoples rights and served as chairman of the UN Permanent Forum on Indigenous Issues. He has a doctorate degree in law from the University of Arizona where his thesis focused on indigenous peoples rights in the context of carbon credit schemes in Kenya. Janine Yazzie is the co-founder and CEO of Six World Solutions and a community activist from the United States. Through Six World Solutions, Janine works with Dine Navajo communities to develop projects, programs and policies that promote sustainability, environmental justice and self-governance. Six World Solutions is a community-based for-profit business that works within Navajo nation communities to nurture local capacity building. They focus on methodologies that reinvest in community, helping to create symbiotic relationships that benefit their clients, creating resilient programs and plans. Janine also co-founded the first Navajo nation community-led watershed planning project for local control in the sustainable management, restoration and protection of natural resources through youth engagement and community capacity building. Her conservation and human rights work has earned international recognition, including serving as the North American focal point to the UN High-Level Political Forum on the 2030 Sustainable Development Goals. She now serves as the Sustainable Development Program Coordinator for the International Indian Treaty Council, whom she also represents as global co-convener of the indigenous peoples major group for sustainable development. Finally, we have Antonella Codone, who is the Senior Technical Specialist in Nutrition at the International Fund for Agricultural Development, or IFAD. She represents IFAD at the international level and leads partnerships with the UN Permanent Forum on Indigenous Issues, the Interagency Support Group on Indigenous Peoples and Indigenous Peoples Organizations. Before joining IFAD in 1999, Antonella worked as a research assistant for several programs on environmental, intercultural and indigenous peoples issues. Antonella holds two master's degrees, one in international cooperation and project design and another in foreign literature and languages. She lectures in several Italian universities on indigenous peoples development, focusing on culture and identity. Let us now move on to our conversation with the panelists. Beginning with a question for Janine. Janine, could you please share your thoughts on how indigenous peoples traditional land use practices can help to combat climate change? Yes, thank you, Sam. As everyone knows, we are living in a world that is grappling with the need to develop solutions that can truly and effectively enable us to adapt to and mitigate climate change. The challenge, however, especially in venues like the UN High-Level Political Forum on the 2030 Agenda and the Conference of the Parties, otherwise referred to as COP, is that the solutions are limited to those that are supported by government and corporations and which, to a large extent, maintain the status quo. This rarely provides the holistic nature-based approach that is necessary. And indigenous peoples have been dealing with these issues for generations. Not only from the state of being on the front lines of climate change, but also having been on the front lines of destructive practices of our current extractive economies. We've resisted and witnessed how these industries have historically threatened sacred spaces. And many people don't understand that when we talk about sacred places, we're referring to vital ecosystems important to the well-being and continuation of traditional life ways sustained through traditional land use practices. They are our mountains, our rivers, our canyons, and grasslands, our deserts, our earth. It's these relationships and holistic practices that offer comprehensive solutions such as community-led integrated land and water management for food and water security. Solutions that restore, protect, and even regenerate the biodiversity that is critical for ecological health and climate change adaptation and mitigation. Indigenous peoples are able to offer these solutions because our very knowledge systems and lifeways are nature-based. And they've been built over generations of interactions with the natural world. This is our science built upon epistemologies that honor our interconnectedness to earth and fundamentally challenge the notions that are embedded in our economies, are mainly the ideology that people, plants, animals, and planets are resources for exploitation for monetary gain. These knowledge systems facilitate a holistic approach to stewardship, challenging the premise of economic development rooted in resource exploitation to emphasize the importance of maintaining balance and regenerative relationships with the natural world. It is these knowledge systems and traditional land use practices that can inform the shift needed to evolve our collective understanding and value system to one rooted in responsibility to all life forms and to each other. This shift is necessary to inform the development of a new form of environmental governance that truly helps mitigate the impacts of climate change and the ecological disturbances that have already taken place. The key aspects of Indigenous land management practices that help us accomplish this is that they teach us that effective solutions are decentralized, they are community-led, they're egalitarian and not heteropatriarchal and heteronormative meaning that there is recognized value and purpose in nurturing the leadership of women and non-conforming our non-binary relatives and their non-anthropogenet, their conscious stewardship practices that understand the value of all life forms and sacred elements that are vital for our existence. This is what Indigenous peoples have been bringing to the spaces where these discussions have been taking place and what empowers them to hold their ground in land conflicts. Thank you, Janine. Dr. Sano, if I can turn to you next, could you please share your thoughts on how Indigenous peoples' traditional land use practices can help to combat climate change? Thank you so much, Sam, for this opportunity to discuss this issue. I think for us to understand this topic properly we must come from understanding first what are the land use practices that accelerate climate change. So it's the exploitation of fossil fuels, large-scale agricultural expansion, biofuel needs, massive deforestation, a massive deforestation in all parts of the world, and when we look at Indigenous peoples' cultures throughout the world it's probably impossible to find a community, an Indigenous community that does some of these things that cause climate change. We don't see communities doing large-scale commercial agriculture, large-scale beef farming, we don't see that. So among Indigenous communities, land is communally owned and it's governed and managed as a group as opposed to the current system where it's managed individually to satisfy individual greed. In this communally owned land and communally managed land, the grazing and hunting patterns are controlled on the basis of Karlsruhe-Marie law. This leads to healthy environments and of course conservation is a result of those healthy environments. So through this conservation method we see in pastoralist communities we see controlled grazing pattern, management by fire. Even the migratory pattern when people follow the weather conditions wherever they go, whether they are pastoralists or hunter-gatherers, they follow it in a pattern. They are not just going haversedly and following this pattern enables the parts of the territory that they live to heal. So even with those customary law management systems, gender roles are ascribed. There are specific roles for men and women in managing the environment and all these practices, all these management based on customary law has a net positive impact on the environment and therefore very little impact on climate change. Unfortunately, most of these customary law systems of management have been ignored in many, many parts of the world including in Africa and they need to go back to those traditional land use practices by indigenous peoples. And we are glad that the IPCC is actually now recognising the importance of land in combatting climate change. Thank you Dr Sena. Antonella, could you please tell us from your perspective at IPAD what about how you have seen indigenous peoples traditional land use practices help to combat climate change? Thank you Sam and thank you for inviting me to this webinar. Now climate change adaptation and building the resilience of vulnerable smallholder people are the central aspects of IPAD's work underpinning the fund's strategic vision of inclusive and sustainable rural transformation. In fact, strategic objective three focuses on environmental sustainability and climate resilience of poor rural peoples economic activities. IPAD has marked 25% of its total portfolio of loans and grants to climate related initiatives. Climate change issues have been mainstreamed in IPAD's entire programme of loans and grants by way of climate risk screening. And the instrument we have is the social environmental and climate assessment procedures, the SECAP, which act as safeguards throughout the project cycle, assess the potential risks of proposed interventions. Through best through better risk identification, the procedure is aimed to move from a do no harm mentality and approach to a proactive in doing good wherever if its operations are. The SECAP includes a mandatory principle, which is the principle of free prior and informed consent whenever if it works in indigenous peoples territories and this is enshrined in if a policy on engagement with indigenous peoples. IPAD manages the adaptation for smallholder agricultural program, the ASAP, which encompasses 41 countries and 42 projects for a value of about $316 million. The program is the world's premier vehicle for adaptation aimed specifically at smallholder communities. A prime example of IPAD's collaboration with local communities can be found in Vietnam, the Mekong Delta in Vietnam's main crop production area. However, this area is highly vulnerable to impacts of climate change. An IFAD government of Vietnam investment project that emphasizes climate smart value chains is supporting at risk community in Ben Tre and Travian provinces. The project now is in its fourth year. It aims to reach 30,000 households across the two provinces. And it piloted a participatory climate informed commune and district social economic development plan to develop community based action plans for natural resource and management and natural disaster management and climate change adaptation. To implement the plan, the project established a climate change adaptation fund and this fund provides matching grants to farmers common interest groups for developing value chains of commodities and scaling up agricultural practices that are resilient to climate change. These grants focus on environmentally friendly and safe agricultural production models, such as for the plantation for cattle raising, water saving irrigation facility, oyster raising adapted to changing environments, bio fertilizers for maize and peanut production and organic methods in coconut farming. 48 models are being rolled out at the household level, showing promising financial and social return in increased income and dietary diversification. In recognition on women's advances in the economy of communities, the project has helped set up a women's development fund, and this fund provides microfinance services to about 30,000 women, which participate in about 60,000 saving and credit groups. It is assistant by project in building its capacity for registration as a microfinance institution. And this is one of the examples we can provide related to the use of financial resources at EFAD for adaptation. Thank you, Antonella. And we'll talk more about adaptation later on in this webinar as well. Having heard about Indigenous land use practices, may I now ask you, Dr. Senna, if you could speak about what threats to these Indigenous land use practices currently exist, and what strategies can Indigenous peoples and their allies pursue to protect these practices. And Dr. Senna, I think your microphone is currently on mute if you were able to unmute it. Hello, can you hear me? Yes, we can hear you now. Thanks. Okay, so I'm saying that to understand the threats, one must actually be informed thoroughly of the continued impact of the doctrine of discovery on Indigenous peoples' rights all over the world. And the permanent forum did a study on the doctrine of discovery several years ago, I think in 2011 and 2012, and I'll ask all interested people to go back to that report and look at this doctrine of discovery and the continued impact. Because essentially the doctrine of discovery still informs the laws and policies in most countries in the world. And these laws and policies actually favour privatisation, individualisation of land over that communal ownership that I discussed before. And among Indigenous communities, when you individualise the land, the first thing, the first net effect of that is to actually reduce the culture of practice, and then that leads automatically to the breakdown of Indigenous peoples' cultures and their communal structures. So we also notice that through these laws and policies, most Indigenous peoples' land rights are not recognised throughout the world because Indigenous peoples suffer marginalisation all over the world. If you're not connected to the centre of power, then automatically your land rights will not be recognised because you're not on the table, you're not heard, you're not visible. So in that case, then decisions are made on Indigenous peoples' territories without the actual participation, involvement or interest of Indigenous peoples being taken care of. And unfortunately, in the rare situations where Indigenous peoples' rights are recognised, for example in Africa, poverty is increasingly contributing to Indigenous peoples selling those lands through these willing buyer, willing seller frameworks. One lands is individualised, so governments say we have recognised Indigenous peoples' land rights were given them individual title deeds, but automatically because of poverty these communities end up selling that land on a willing buyer, willing seller basis. The change in livelihood systems of Indigenous communities is also an issue that we must really discuss in the context of land rights and climate change because wherever we go, pastoralists are increasingly being forced to be settled communities, hunting and gathering is criminalised in most of Africa. And this is really leading to the change, the change lifestyle system is actually contributing to Indigenous peoples doing things that they never used to do before, for example, clearing the environment to farm. The other key aspect, the other key threat here is the aspect of corruption in the land sector. In Africa, corruption is a very, very huge issue, especially in the land sector, when you go to the ministry, the commission that are formed, even in court decisions are not implemented, there's massive corruption in the land sector in Africa. So, but we also see that as the world discusses solutions to climate change, for example, what can, what are governments doing to adapt to climate change? These sort of things like biofuels, which result automatically in clearing large scale territories and mostly in Indigenous peoples' territories, large energy projects like dams also targeting Indigenous peoples' territories as a climate change response. So Indigenous peoples find themselves in a situation where climate change is a problem, but at the same time the solutions to climate change is another problem. And then Indigenous peoples themselves are very, very greatly resource constrained to try to adapt, mitigate or even to try to be on the table to participate to discuss some of the solutions that they may have. So, some of the strategies that I could propose is law and policy reforms to kind of recognize more communal land rights and governance systems. We are happy that in several countries in Africa, like for example, Kenya, where I come from, this is a discussion that is currently on the table. We have a Community Land Rights Act referring to operationalize it. We see the importance of traditional knowledge, which actually informs Indigenous peoples' management practices being put on the table through the local communities and Indigenous peoples' platform at the UNFCCC. We also see an increasing focus on Indigenous women land rights and this in a way helps bring back the Indigenous governance systems because of climate change, many men are moving away from the villages and the women who remain there. So their traditional knowledge, their governance systems and practices would help. But most importantly also because of the livelihood challenges that incentivize the conservation becomes a very, very important strategy. So we have seen in Africa, for example, the Franco-Fond region, we have seen the red flag process really bringing Indigenous peoples on the table and through this discussion Indigenous peoples themselves are now becoming active participants in the conservation of the mouth forest. However, I think without really addressing corruption, and then also trying to find community-driven solutions. For example, when we look at the energy sector, for example, countries want to provide electricity to everybody. That is part of the UN Sustainable Development Goals. But the approach is light-scale projects when they can alternatively go for small-scale community individual farm projects like Biogas to achieve the same objective other than constructing a big dam or a big geothermal plant. So some of these solutions, some of these strategies could really help secure Indigenous peoples' run rights for the purposes of addressing, adapting, mitigating the climate change. Thank you. Thank you very much, Dr Sena, and I am aware that one of our other panelists, Janine, has been closely involved with the Right Energy Partnership, which I think is a sort of example you're talking about of a community Indigenous-driven approach to the energy crisis. So perhaps our audience might like to ask questions about that specific example in the Q&A session later on. In the meantime, let me pose the same question to Antonella. What threats to Indigenous land use practices do you perceive, and what strategies can Indigenous peoples and their allies pursue to protect them? Thank you, Sam, and thank you to Kaninke who really pointed out to the fundamental issues when it comes to threat. I wish to go back a bit to the adaptation to climate change and building resilience, which is really context-specific. Vulnerability is not uniform, and it is determined by manufacturers, including the level of climate risk and socioeconomic status, and this is something that a policy-making level needs to be understood. Location and characteristics of the natural resource space also act as determinants of vulnerability. So adaptation measures are not universally applicable, and they need to be assessed on the specificities of the context. Now, with about 400 million Indigenous peoples in the world who are spread across about 90 countries, they occupy or use up to 22% of the global land area, which still today is home to 80% of the world's biological diversity. Indigenous peoples' knowledge frequently accrued over generations and centuries guides their interactions with their surrounding environment. This is locally fine-tuned knowledge, which is of the utmost importance in the struggle to adapt to climate change. In short, by providing local level expertise, Indigenous peoples' traditional knowledge offers vital insights to complement conversational science, environmental observations, and model predictions. And more than that, this knowledge of Indigenous peoples has provided a holistic understanding of the environment, natural resources, and the human interactions with them. Through this extensive catalogue of knowledge and experience, many Indigenous peoples' communities have developed strategies to cope with unusual weather events and worsening climate conditions. This knowledge is used to diversify livelihood systems to cope with alterations to the environment conditions, including climate change. And this knowledge is reflected in diversity of peoples, which corresponds to the diversity of knowledge and the diversity of crops and farming systems, as well as their hunting, herding, gathering, and fishing systems. Now, if the land territories and resources of Indigenous peoples are not protected, if their collective rights are not protected, and evidence shows that natural resource management and carbon law development initiatives are where Indigenous peoples live, we will not be able to sustain what Indigenous peoples have sustained for millennia. So to me, this is the huge threat to Indigenous peoples, because central to any development is their secure tenure over rights, and the transfer of knowledge from generation to generation. And the other threat there is that this knowledge, if not maintained, cannot be transferred to future generation. So what is key to me is central is the land, and is the knowledge that need to be transferred to the future generations. Thank you, Antonella. Jeanine, we would like to hear from you on this question. How do you perceive the threats to Indigenous customary land use practices, including those that can help address climate change? And what strategies can Indigenous peoples and their allies pursue to protect them? I just want to start off by agreeing wholeheartedly with my colleagues and what they're sharing, because it's so important to know the reality and the potential of these alternative approaches to building solutions and these characteristics that they have. And I'm going to feel like a broken record on this webinar, because I'm going to keep coming back to this. Like our vulnerabilities and our adaptation techniques may be varied and different across the different geographies that we're living in, but the challenges are the same. And generations of colonization has had a huge impact on the ability of Indigenous peoples to carry out these very practices that we're talking about. Whether we are in so-called developed nations or developing nations, those challenges remain the same. Colonization, both historic and ongoing, has always been tied to the capitalistic exploitation of Indigenous peoples' lands, territories and resources, and that's why they're always under threat. Since the foundations of our modern economies were structured to literally facilitate the accumulation of wealth of white land-holding males, our modern social inequalities are also woven into the fabric of these extractive economies. This history is so important to understand, because colonization has led to the theft and privatization of lands, territories and resources that were held communally and managed sustainably. And to go back to that type of management, we have to confront these issues and these truths. Over time, the management of these lands became controlled and embedded in the institutions of government created by the people who benefited most from this theft. As we can see in the Amazon and around the world, as you shared Sam in the introduction, these practices are still ongoing. They're happening all over. In the United States, the majority of my work is helping Indigenous tribes, organizations and advocates navigate complicated bureaucracies and jurisdictional issues just to be able to revive our continued traditional land use practices. As a result, both domestically and internationally, a large part of my work ends up being centered on protecting the rights of Indigenous peoples' land rights defenders and human rights defenders. Here in the US, threats towards land rights and human rights defenders is happening through the creation of new laws, which criminalize these people for standing in opposition to these destructive practices. The term eco-terrorism is being used as well as the application of riot laws, laws that were created through lobbyists connected with fossil fuel companies. We know what's been happening in so-called developing countries, but here in the US, we're also simultaneously seeing the same things along with the reduction of hard-won environmental laws and protections to further expedite the approval of these types of projects. These are very much enabled by the rise in fascism, nationalism and heteropatriarchy in government, which is only further strengthened by the military and prison industrial complex because that's how these institutions work and how they have historically worked to restrict the rights and practices of Indigenous peoples and local communities when those rights and practices are not in line with corporate and government interests. These events have enabled the increase of violence against land rights and human rights defenders at a time when their work is most critical. And because of this, it's paramount for allies to know and for anyone who is concerned about and invested in solutions to climate change to know that Indigenous rights are human rights and they're necessary for the continuation of traditional knowledge systems and land use practices that offer non-athroprogenic solutions for long-term sustainability and preservation. But they're also necessary for the protection and regeneration of biological diversity. Our solutions come from our original instructions, our some call them natural laws. Our elders and ancestors have known longer than Neil de Tyson that we are made of stars. Long before the phenomenon of quantum physics and what we know as systems thinking, we knew that we're intrinsically connected even at a molecular level and that water is life and is a fundamental element for all life. The biggest impact of colonization is that its aim and function was to displace and remove people through destruction of these knowledge systems and practices from our connection to the natural world. And as a result, we've built societies and institutions that have reinforced these ideologies and we've lost a very deep sense of our own humanity. Just this morning, I woke up to yet another story of a man, not much older than me, a husband, a father of five and a forest protector of the Karen forest dwellers in Thailand who is brutally tortured and murdered after being arrested by Thailand forest officials and disappeared five years ago. His name was Billy and his crime was taking on a mission to fix oppressive forest laws to recognize indigenous peoples and local communities as the forest guardians to respect their customs and rights and his body was found stuffed in an oil barrel that was set on fire. And his wife rightly asked how on earth, could they possibly do that to Billy. Are these people still human. John Tradel, you know, as one of our most notable advocates and poets and during his life of advocacy he also faces an enormous loss his whole family was killed in mysterious fire at a time when he was under heavy surveillance by the FBI. And he has, he has said, you know, emphasizing what what we're doing as indigenous peoples that I'm just a human being trying to make it in a world that is rapidly losing its understanding of being human. You don't know his name YouTube him Google him there's no reason not to know him. The FBI considered him a grave threat not only because he was a part of the American Indian movement but because of the power of his words because he was gifted orator. This is the threat we pose when we're fighting for our rights. There's no reason not to follow our be aware of these these these continued practices. People have in our hyper connective world of social media people have every ability to file follow indigenous peoples rights advocates and land rights defenders to read and support the journalism that highlights their voices to get in touch with organizations like International Indian Treaty Council cultural survival. There are locations like Intercontinental Christ so many. There's so many out there there's no excuse in this day and age to remain ignorant of these issues and indeed our lives and our humanity depends on it. If people do not protect our human rights and land rights defenders our forest protectors, then it's going to be too late for ourselves. Thank you Janine. Thank you especially for providing so many concrete examples and and and notes that all of us should be paying really close attention to having explored indigenous land use practices and the and the grave threats that that these practices encounter and face. We're now going to quickly move on to adaptation, which is a top topic that Antonella has already discussed so Antonella if we can continue the conversation with you are you able to add anything further on how indigenous communities are already adapting to climate change and if there are any strategies or other practices that we can learn from and seek to replicate Thank you Janine for for your passionate and touching intervention and now yeah going back to our experience to to adaptation. We know that you know indigenous peoples are custodians of a vast quantity of natural resources, including the the the world's biodiversity and and people but they are also at the frontline of climate change and frequently live in very hostile environment. Now to give a short answer to your question, Sam, the best strategy for indigenous peoples to adapt to climate change is to ensure that their rights to land territories and resources are protected because when these happens. Then the land the environment the social the economic is sustained and these contribute significantly to low carbon emissions and particularly to biodiversity and genetic diversity, which is one of the key threats of humanity. There are several examples that he fed in working with indigenous peoples for them to lead and build adaptive capacities in their land and territories. indigenous peoples constitute a key target of if had target group we work in our interventions, particularly in Asia and Latin America. And we also work with pastoralists in Africa, where I must say it's not that easy. And if it has established a number of instruments to dialogue directly with indigenous peoples and to finance directly their own initiatives. I'm referring to the indigenous peoples forum at EFAN and the dedicated fund which is the indigenous peoples assistance facility which so far has financed about 162 projects for about $5 million. Why the facility is important? The EFAN is important because it's a totally demand driven fund where indigenous peoples send their proposals, their solutions from the issues and they implement themselves, their projects on the ground. And the facility is governed directly by indigenous peoples representatives who go through the proposals and who select the proposals. Now one of the problems we have with this facility is that the demand is so high compared to the projects we can finance. But it's amazing to see the number of innovations that these proposals include when they're submitted to us in terms of climate adaptation, but not only that, generally they have a holistic approach. When it comes to the loans that EFAN implements with the governments, I mean the government implements projects that are financed by EFAN, I would like to provide you with a very interesting example in Bolivia. This is the accessors project where we worked putting resources from the adaptation fund about $10 million. And this project is interesting because it's a two pronged approach to adaptation and namely the development of community adaptation capacity and climate risk management. The project is characterized by the strong participatory approach which involves documenting local practices used to cope with climate change, generating talking maps which are georeferenced and include an inventory of communities natural resources and model projections. And the transfer of resources in the form of competition prices which are the concourses. By the end of 2018, over 1,700 hectares of land had been brought under climate resilient practices. 55 talking maps that incorporated risk management had been generated and 253 community leaders had been sensitized to the risks associated with climate change. Participation in relation to the concourses has also been strong with about 300 communities participating in the management competitions. And furthermore, the participatory nature of the process is illustrated by the fact that 2,500 communities now have elaborated climbers hazard self diagnosis. And perhaps the real success of the project lies in the fact that indigenous peoples have engaged in designing the project since the very beginning and are leading the implementation at community level. The project is recovering traditional practices, knowledge and technologies associated with agricultural cycle and integrating them into project activities. These initiatives includes for instance the Pacha Grammar Information System, which collates and registers indigenous peoples knowledge on bio indicators, the behavior of plants and animals. This is one of the projects that we are really proud of because it has been designed with indigenous peoples and they are leading the implementation on the ground. And that is why we can provide success stories on how to blend traditional knowledge with modern technologies. Thank you, Antonella. And I agree. I think if we are looking for concrete strategies for allies of indigenous peoples, then funders who really try to meaningfully engage with the concept of indigenous ownership and free prior and informed consent can learn a lot from the approach of the indigenous peoples assistance facility, which really does put communities in the driving seat in terms of how funds will be spent. Janine, do you have any thoughts about on effective indigenous adaptation strategies or approaches and how they might hold additional insights or potential for replication or expansion? Yes, there are so many lessons and practices being revived by indigenous peoples on how to build sustainable and localized food systems. For example, even in drought stress regions, leading to the development of the concept of food sovereignty, which goes beyond food security in that it's not just about access or increasing the numbers of grocery stores and a given community, but instead it looks at the entire chain of production, distribution and consumption to nurture sustainable localized traditional foods productions, which is much more resilient to the effects of climate change and can help us better adapt to the long term changes. Simultaneously, there are growing examples on how to nurture a just transition to sustainable economies across Canada and the US and in other places around the globe, and how to restructure economies using new technologies such as cryptocurrencies to restore traditional trade systems such as being done by the nation of Hawaii, bringing in traditional land use practices and knowledge systems into a viable, highly technological economy. Along with this, there are efforts to nurture how to build restorative and regenerative economies that increase our ability to mitigate the impacts of climate change and facilitate adaptation to the long term changes. There's just so many ways that indigenous peoples have been using their knowledge systems and traditional land use practices to provide these pathways forwards. And it's important to understand that when we're talking about traditional knowledge and traditional land use practices, we're not talking about something that is stagnant or relevant relegated to like some distant past, but living knowledge systems living and evolving knowledge systems that bring a different perspective to how on how to build and share information and data and and science that can inform us how to be better humans and how to build better societies. But the very laws and policies, even those historically developed for conservation continue to impede these practices either through making them illegal, cutting them off from funding or making them in an eligible for available funding mechanisms. There's a lot of like international funds that only emphasize and can only invest in the so called global south. And I think that that shows how funding mechanisms themselves can further obscure and mislead our societies about what the problems are and how do how we all need to build solutions. But obviously the most egregious obstacles are the continued criminalization and murder of indigenous peoples. I'm grateful for Greta and all the amazing work that she's doing to bring so much attention to our climate crisis and for taking such an unwavering stance and her commitments to address our unsustainable practices. But the reality is that indigenous peoples have been pursuing and promoting adaptation projects and solutions for such a long time. And although we have some amazing projects going that can inform many were still being killed and imprisoned at higher rates per capita than any other demographic. Our adaptation strategies are inextricably linked to our exercise of our rights. Where there are successes, you find that indigenous peoples who are refusing to conform to the rules of the institutions of power that surround them because those institutions have created the very problems we are combating. So until we are free to live our ideologies until we're free to live by our customary land use practices until our sacred sites are respected and protected, it will be impossible to grow and replicate these practices. We need stronger protections for indigenous peoples and recognition and protection of their lands territories and resources as well as our traditional knowledge systems. This can happen much more quickly and with partnerships and agreements with allies as well as in collective actions that hold governments and corporations accountable to these protections. We're running out of time indigenous peoples are facing increasing threats all around the world even here in the US. And all we want to do is continue to build these solutions and to share them and to replicate them. We must do everything to protect indigenous peoples rights and learn from the place based governance systems that they have to develop equitable systems of government that can bring in different alternative pathways for a more egalitarian future. Thanks, Jeanine. Dr. Sena, could you give some final thoughts on this quick question of indigenous adaptation, please? Yeah, thank you for this important question and to concur with what my colleagues, Jeanine and Antonella have said, putting indigenous peoples at the forefront, especially through their land rights is quite important. And also utilizing their traditional knowledge, their traditional knowledge management practices would play a significant role in addressing climate change, especially in the continent of Africa. And the reason why I say this is because when we look at the entire African continent, many indigenous people still live their traditional lifestyles and when you look at every ecosystem that is still intact in Africa, it has something to do with an indigenous community living there. Unfortunately, the biggest threat we see in Africa is the lack of political will. The lack of political will, first of all, to recognize indigenous peoples' land rights and to recognize their customary management practices based on customary law. And one example I'll give you is that after the Paris Agreement, each country was supposed to submit a list of nationally determined contributions. And when you look at the African Development Bank, they call it the African hub, by the African Development Bank, that brings together all nationally determined contributions of the 45 or so African countries. The African countries say 85% of their climate actions will be determined by the support that they'll get from outside the continent. And then only 15% would be based on the local solutions that they themselves find. But the argument we are saying is that given the wealth of traditional knowledge was indigenous peoples in Africa are actually now moving around to adapt to climate change practices. African governments could achieve a lot by focusing on this traditional knowledge, and that would actually take higher their goals of the national contributions through their MDC processes. So yes, I agree, control of their lands would be key. Fortunately, indigenous activists in Africa through with other partner support are doing quite well through advocacy because as a result of that we start seeing potential changes, several changes that are happening and recognizing community lands and several parts of Africa. We see indigenous peoples also improving their livestock breed, for example for pastoralists because they know that there's already a challenge climate change has happened. So there's an improved breed, but we must distinguish between the lifestyles of indigenous people who keep livestock and the beef farming that is destroying the Amazon. Indigenous people keep livestock sustainably for their protein need. They don't do that large scale farming that actually destroys environment. So we need to be supported. The other thing that we see that is playing a significant role in indigenous peoples adapting to climate change is modern communication technologies through mobile phones and etc. They can be able to inform themselves of what is happening in various parts of the world and in various parts of their territories and then they move their cattle or their migratory habits around the information they get. But increasingly we also see cooperation between indigenous people, whether predators and the meteorological departments in several African countries. So this kind of partnership is also making life bearable for indigenous peoples they can now, they are bringing the traditional knowledge science interface and this is helping a lot. The other thing we are seeing is cooperation between indigenous people and non-indigenous people. Now with this, in Kenya for example, where I come from, we see indigenous peoples increasingly going out to non-indigenous peoples communities to lease land. So one of the other examples that I'd give you about what is happening with indigenous people is when their land has already been subdivided into individual parcels. And increasingly in many parts of Africa, especially in Kenya, we see the individual land holders coming back together to manage their land communally. One example is the Olisuku Conserva senior, the Masai Mara, 4,000 hectares owned by 45 individuals. So it was fragmented and then this automatically resulted to increase degradation and poverty and among others. But out of the process, around their own consultation process, this community decided to revert back this land from individual ownership to communal management and then they developed a livelihood support system. And that's the other thing that I really want to emphasize in these indigenous discussions all over the world. As much as we might want to say that indigenous peoples are very good in protecting the environment which is perfect, they are doing great, but they also have livelihood needs which must be addressed. So as much as we discuss a human rights perspective, there's also an important element that must be brought in that is a livelihood perspective in programming. So in this Olisuku Conserva, what they are doing is they have developed a livelihood support program that includes livestock farming, tourism, individual ownership cuts of how much you can own within that particular land. And then there are restricted land sales. And of course, all these are addressing to actually contributing to reduce the degradation in that area and a healthy ecosystem. So if we can have some of these examples replicated across the continent and especially the land and policy, the law and policy reform process that is ongoing in many parts of Africa, then I think Africa would actually contribute significantly to reduce climate change. Unfortunately, as I've said, as I started, many African governments lack the political will to recognize land rights. And of course, they are not even thinking that traditional knowledge, the traditional knowledge of indigenous peoples can contribute or can be used to contribute to adaptation or even to meet their climate change commitments as they have said in their NDCs. This is a huge problem. When you look at many of the laws on traditional knowledge that are coming up in several African countries, including in the regional bodies like the African regional intellectual property, they're all focused on the intellectual property aspect of traditional knowledge. But not necessarily how traditional knowledge can be utilized to address climate change, adaptation and mitigation. Thank you. Thank you, Dr. Sena. And we are running a little bit behind time now. So what I'm going to do is to combine the last discussion question with two questions from the audience. And for anybody else attending this webinar right now, now is definitely the time if you have any burning questions that you would like our panelists to answer. So the final question for our panelists to discuss is what underlying land governance practices increase the ability of indigenous communities to face climate change. So that's one question that I would like that I'd like you all to respond to and then if I can add two audience questions into the mix. The first comes from Carolyn Smith who says that as a Native American basket weaver I've already seen the impact of climate change on the very landscape in which we steward our basket weaving plants are heavily impacted by wildfire drought and bug infestations. What would you suggest for indigenous artists and community members to do that to help us better adapt to these new realities of climate change. And then the second audience question. I don't have the person's name but the question is for everyone which is how do we keep young people interested in and not leaving their traditional lands. So with those three questions in mind, Dr. Sena, can I please turn to you and ask for a reply and if you could try to keep it to four minutes just so that we can ask additional audience questions that would be much appreciated. Thank you. Okay. Thank you so much Sam for giving me this opportunity once again. I think when we talk about land governance practices, we're basically referring to the procedures, policies, processes that lead to access, rights, use and development in land. So in most cases in the African continent where I come from, where these procedures, policies and processes are undertaken, they are normally undertaken without consultation with indigenous peoples without their participation. And if they're even meant to participate, it's not effective participation but most importantly without their free prior and informed consent. So all of those three things, consultation, participation and free prior and informed consent becomes key to the underlying practices that will enable indigenous peoples with governance practices. Fortunately, and this is something that I would really ask all the listeners to be quite keen on and aware, is that this is being discussed at very high level. And I just want to notify you that the World Conservation Congress is coming up in July in France, July 2020 in Paris to organize by IUCN and IUCN is the International Union for Nature Conservation. And one of the things that IUCN is trying to do is to lead this process of indigenous solutions to addressing environmental issues and that by extension means climate change. So there will be a two-day summit and one of the certain committee members of that process. And what we are trying actually to look at is bringing indigenous peoples solution. What are they, indigenous peoples, what are they actually doing to address and mitigate climate change documented and then this becomes a document or a recommendation that will go directly to policymakers in all aspects of the environment. So I may not have solutions to every question that you ask, especially the listeners, but I'll ask you then to get in touch with us so that we can explore this subject more and especially take that initiative to collect the experiences from your villages, the experiences from your community so that we can start informing this process that will be undertaken through the World Conservation Congress. Thank you. Thank you, Dr Sena. Antonella, if I can turn to you now to answer this question about underlying land governance practices that can increase the ability of indigenous communities to face climate change. And if you want to also offer thoughts to the audience questions that were mentioned earlier, thank you. Sure. Thank you. Now, to me, again, I'm sorry I feel repetitive, but protective the collective land rights and practices of indigenous peoples governance systems is key. If really they and with them us can face a climate change impacts. And once again, I mean some examples of community based forest management practices which involve, in many cases, sustainability approaches, and for instance, conserving areas and wood cutting and watershed management zone. Now, collectively, these strategies plays an important role in reversing the process of deforestation. And there are many practical examples. For instance, in Borneo, Indonesia, indigenous peoples utilize a shifting mosaic land use pattern that includes patches of natural and management forest as well as rotating fallow and permanent fields. But this can only happen if the land is used collectively. Same for the mosquito people in Nicaragua, who maintain three land use types, cultivated fields, pastures and forest areas. So I mean it's not the monocropping or the one solution fits all for the environment. However, the land governance systems and the practices of indigenous peoples communities and by default, all the benefits that we've been discussing in the past couple of hours are often under constant threat for the insecurity of land tenure rights. So the formal tenure rights should form the foundation upon which indigenous peoples communities can build and maintain their adaptive capacities. What is very dear to me is really the position of the indigenous youth. And I had a lot of hope in indigenous youth. But at the same time, you know, I'm a bit concerned on what are the incentives for them to continue to live in indigenous peoples areas where they are under threat, not being part of or not, you know, feeling completely part of a society within their own country. I think we have also a lot of hope seeing how at the global level, indigenous people, young people, indigenous young people are coming together to fight for their for their rights. And they're not only knowledgeable about their practices. But they are now having the double curriculum of also formal education. So when it comes to protecting their knowledge, you know, they, the youth can bring this double skill and experience. However, I think what I say is that rights is important, but we do not survive out of rights and we cannot eat rights. So that's why for me, facilities and funds that can support young people in their activities in what they think in the planning of their own communities and how the governance systems within their own communities are changing. For instance, to include also women and indigenous women, it's something we haven't touched much upon today, but the importance that women play in keeping the tradition going and being transferred to the new generation. To me, I mean, like Kaninka said, particularly I don't have specific answers or answers that can fit everything, but to me we should provide as much opportunity as possible, be it financial, be it of aggregation of platforms where indigenous youth can share their knowledge, can share their problems and can share their solutions. Thank you, Antonella. And now to Janine to have the last word on this question and then also just to re-mention the two audience questions. One was from Carolyn Smith asking, mentioning that our basket weaving plants are heavily impacted by wildfire drought bug infestations. What would you suggest for indigenous artists and community members to do that help us better adapt to these new realities of climate change? And then the second question to repeat was how do we keep young? people interested in and not leaving their lands? Both excellent questions, all three. Just really quickly for the first one about land governance. I just want to echo what my colleagues are saying, especially Dr. Serna, we really do need political will to protect and implement in its entirety the declaration of the rights of indigenous peoples as a starting point for many of the reasons that were already stated. And if our listeners are not familiar with that document, it's available online, please read it, familiarize with it, memorize it, because this is what will enable us to better exercise our rights and participate with free prior and informed consent in the development of solutions. On the other side of this, indigenous peoples also have a responsibility to actively restore, protect our traditional knowledge systems, our language, cultures, our own forms of intellectualism, our economies and our life ways and build pathways for the transference of that knowledge to our younger generations. We must support the leadership of our youth, our women, our non binary relatives, our peoples with disabilities, because we are all needed to develop the solutions that we need. No one person, our group has all the solutions and no one person, our group should be left behind as we have to co learn and co produce that knowledge together. Developing land governance practices that are a result of collective and communal led decision making processes. For indigenous peoples, this has always meant valuing the input of every person, even every plant and animal and element to inform our decision making processes and our decision making goals. And to go to the question by our basket weaver, our artists are vital components of these processes, they know how to do this, especially those who continue traditional forms of creation and production, as was explained. So my suggestion, my plea to you is to participate our lead adaptation planning. Your observations is meaningful data that can inform where there's a lack of climate monitoring specific to our homelands, what the impacts of climate change are in our communities. This is a pervasive problem from all of our indigenous communities, lack access to meaningful data, and these data gaps have made it hard for us presenting our solutions and gaining the traction that we need to to replicate those solutions. And, and many of the communities that I've worked with it's our artists and our traditional medicine people are sheep herders are our traditional hunters and foragers that have knowledge and observations that are important to fill these gaps, and they're desperately needed because we are communities have been historically left out. And then there's no, there are our countries are wildly missing disaggregated data that shows the true impacts to indigenous communities. And so it's those people that are needed to fill in those observations and to provide that insight, so that we can develop better solutions. And the question of the youth, what has worked for us is really looking at what are the challenges the youth are facing in our communities. And a lot of a lot of what we've seen is that youth are constantly bombarded with these with this continued messaging of assimilation that life is better out there that life will be better for them once they leave our homelands, and that needs to stop. There's so much potential and beauty and culture and knowledge in our homelands and many, and like already many of our youth are getting left behind in these in our education systems and our in our economic systems. The only resources available to our youth are in the form of scholarships in many cases so that that's only available to you if you're actually doing well in these education systems. And most of our indigenous communities are dealing with about 25 to 60% high school dropout rates. And so when when they don't have access to these resources that are being created and that have historically been created to facilitate their assimilation into mainstream institutions. We lose out on investing in more meaningful ways on the youth that are here in our homelands. For our community led watershed project that took the form of having to challenge and rewrite federal grant policies that required a high school diploma RGD in order to hire our young people in our community. We exercised our right to change those requirements so that we could invest and bring in and train and give these skills to the youth that have continually fallen into these gaps. And in doing that also actively creating these pathways to leadership that invest in building their insights and their sense of purpose as defenders and stewards of our lands. You know, we see this and so the this this type of model being replicated in so many different areas of cultural revitalization language revitalization. And we see our own young people who have gone through universities and colleges returning back to their homelands to unlearn and uncondition. Some of the most harmful lessons that are taught in those institutions in order to reconnect with the land. I think there's this misconception that our youth don't care or that our youth aren't aware of and don't notice are bothered by the impacts of climate change. But in our experience it's the exact opposite. It's just that our youth haven't been given the resources they need to explore and build and build this sense of purpose to address these impacts to help their families to help their communities. And there we can plant these seeds of survival of survivants and resilience and make sure that they serve as those main bridges to transfer knowledge from our elder generations to our future generations. And I think that now more than ever it's important to find those pathways to create those pathways of investment in our young people. Thank you Janine. I've received a lot of questions now I'm going to read out three questions and in the interests of time I'm going to allocate one question to each speaker. If other panelists would like to comment on other questions that's fine but please, if you could try to keep your answers concise just so that we can get through as many audience questions as possible. The first one seems incredibly relevant to me which is very simple but very probing is there a practical solution to resolving the conflict between big business and indigenous communities. Dr. Center has mentioned the doctrine of discovery and Janine uses the language of colonialism exploitation capitalistic models. Janine perhaps if we if I can ask you to offer a response to this huge but vitally important question. The second question comes from Annie Signorelli who asks how can companies developing renewable energy projects ensure that their critical position in the transition to a low carbon economy does not come at the cost of indigenous peoples who are often the last to directly benefit from these new energies. And are their best practices for engaging with indigenous peoples on sustainable benefit sharing practices. Dr. Center if you would take the honors in responding to that question that would be much appreciated. And then finally for Antonella we have a question from Thakur Shohan from Care Nepal who asks as food security livelihoods and climate change. Who is the food security livelihoods and climate change program coordinator. Thakur asks while talking about indigenous communities for building their resilience to climate change William women from these communities are further differentially impacted from climate change and disaster in your experiences. What would be the appropriate practice the appropriate practices to address their particular needs. So Janine if if we could start with you please thank you very much. I wish I had the solution for this. But we have been part of many growing efforts to address this conflict between corporations and indigenous peoples. And a lot of what we've already shared about respecting the land the rights to lands territories and resources of indigenous peoples implementing the UN declaration of rights of indigenous peoples and holding corporations and governments accountable to these rights are all key aspects of that. But there are growing efforts such as what we're leading through the global landscape forum to develop a gold standard and rights based approaches to landscape management. But also through the indigenous peoples major groups, right energy partnership that are creating pathways for understanding how to use rights based approaches to development, meaning using a human rights framework when assessing and developing any type of development projects. And these one of the core elements is that indigenous peoples are on equal footing with corporations and governments as decision makers, not to further enable or justify the continued exploitation of resources, but to better bring better more holistic more sustainable and localized solutions to those decision making processes, and a large part of this relies on on corporations understanding that economic wealth cannot be the soul pursuit and development decisions. And we have to understand and bring value to social cultural impacts and to social cultural investments in all communities, not just indigenous peoples, we should no longer be dependent on economy and on an economy and on economic practices that further embed and build off of the inequalities that have been rooted and woven into these systems from their consumption. We can and must do better. Our future depends on it and the well being of all of our communities depend on it. You know, it's really difficult being an indigenous person in global space from North America in global spaces because a lot of times we're perceived as being privileged since we have the status of being in a so called first world country. But the reality is that here in the United States, we have one of the largest income wealth wealth gaps in inequalities in the world. And we and it's because you know like I we often say we're in the belly of the beast, we're in the belly of empire, where so much of the ideologies of corporations and corporate capitalism is embedded and was built upon the theft and the genocide of our peoples. And until we can resolve that historic that historic truth and and and collectively fix the pathways to decision making relationship in these decisions. We're going to continue to replicate these problems. So the only way to resolve this conflict between corporations and indigenous peoples is by taking those few first steps by holding corporations and governments accountable to the rights of indigenous peoples and taking a rights based approach to development. Thank you, Janine. Can I turn to Dr. Sena next for the question about renewable any energy projects and their critical position to the in the transition to a low carbon economy. And Dr. Sena your microphone is still on mute if you're able to unmute. Can you hear me now. Yes, we can thank you. Okay, so thank you so much Janine for some for your comments and I think they are very, very helpful in answering my question. And I really like the words that you've used that indigenous peoples are on the belly of the beast. And of course the beast can never be satisfied because there's too much greed in this world we just want to get wealthy wealthy wealthy without limit. But also, the fact that we are the belly of the beast has actually limited us a bit to only focusing on rights, rather than thinking on interest what what our indigenous people interest beyond just human rights and to never say we cannot eat right so we must also look for a way for indigenous peoples to, to safeguard their interests they've got their futures using some of these processes that are actually being undertaken. One example that I want to give is you've said the rights and energy projects. As much as for the rights and energy with indigenous peoples partnership was known when I look at the discussion of that partnership in the context of Africa. It is so focused so much on the negative things that renewable energy projects are doing on indigenous peoples lands. However, my perspective is that the same idea of renewable energy can be used as a factor of safeguarding indigenous peoples lands if indigenous peoples lands are supported to invest in those kind of projects. As I said initially, biogas, they have big lands, they can do solar, they can do small dance for their own, that is what they wish it all depends on their self determination, but it can be used as an instrument to safeguard their rights. So what is key here between the interface between investors and renewable energy experts and renewable energy investors is the investment model that is being suggested. When we look at most of Africa, the investment model is the government decides that a geothermal plant must come up here or a solar farm or a wind farm must be raised here. So the next thing is evict the people who stay there. However, that should not be the case. And one of the examples that I want to give you and that's something that I would request the business to look for is that we did a study on best practices on renewable energy projects and we looked at what was happening in one project, one wind farm project in Kenya called Kipeto energy project. What happened in this project is that the investors did not evict the people. No, they list their land, then they started paying some lease fee over the period of feasibility study, and then as soon as the project goes up, the lease fee increases. So in this way, the project managed to generate good community goodwill. In fact, they even gave the company, they even gave the community 5% equity in the company. So this actually generated a lot of goodwill from the community rather than that the models where communities are evicted and their livelihood destroyed and etc. So this model, the investment model here ensured that the community continue to hold their land, but at the same time benefiting something small from the wind farm project, but most importantly, continuing with their livelihood system. It's all a matter of their self determination. And then one of the things that I've always been pushing for, for example, in the African continent in the case of renewable energy. Indigenous communities have so much, they have a lot of wildlife, at least our livestock, at least every home has about 5, 10, 15, 20 livestock. That's a lot of cow dung that can be used to generate biogas, to use for energy, to use for cooking, electricity, and many other things. Unfortunately, many of the biogas projects we see are just very small scale, but we haven't had an intensive indigenous people's land project where all these animal waste can be collected and generate energy that can have biogas projects. A biomass project that can have an impact on the grid and ensuring also that indigenous people get their own energy supplies, because of course, as I said, we must look at the issue from an interest, not precisely just a right, but also an interest. Indigenous people also need energy. So I think what is important here then is to understand the investment model that is being put in place. When the investment model aims at a victim and just profits for the investor, then that becomes a challenge. But if the investment model is less all benefit, win-win, less all win-win, I think indigenous people would be more acceptable. And it's very simple. Investors come to an indigenous territory, they identify a renewable resource, they don't have the money, so they go to a bank and borrow the money. So what can stop indigenous people from doing the same, getting organized? And that's why I like the program in America where indigenous people are leading their own energy projects. I really like that and I think this is an idea that should be replicated in the African continent. Thank you. Thank you, Dr. Sena. And we have just a few minutes for Antonella to answer the final question about women's specific needs relating to the impacts of climate change and best practices for how to address these. And Antonella, your microphone is currently muted if you're able to unmute. Okay, can you hear me now? Yes, thank you. Perfect. Thank you. Thank you. And just to add one small experience to what Kaninke was saying, I think recently a small project has been approved as part of the adaptation fund for indigenous people's communities on renewable energy. And what is important is that the resources are in the hands of the community themselves. And they decide what kind of renewable energy is best fitted for their communities and villages and who they shall contract. Of course, you also need to support the communities in selecting the firms that are going to install, for instance, the solar panel. But what is important is that once again, resources have to be in the hands of the communities themselves for them to decide how to go about it. And it's the same to answer the question on the differentiated impacts of climate change between men and women. It's interesting because we started starting this back in 2009 with the then UNIFEM. And we had a study of Adivasi women engaging with climate change exactly to assess which are the differentiated impact between men and women and particularly indigenous or in this case, Adivasi women in India when it comes to climate change. And this is an area that I'm not sure it is well researched and what the impacts are in order to provide the responses adequately. But going back, for instance, to what we have been discussing so far about governance, I think the evolving situation has to evolve also within indigenous peoples communities. So if resources are shrinking and if decisions have to be making on management of resources, do indigenous women have a voice in decision making? Can they decide on what are the crops that need to be grown in a certain period and in what lens? So to me, what is important is really first of all to understand what the dynamics are, what are the differentiated impacts, how to improve decision making of indigenous women within their communities and within the organizations also that work with indigenous peoples. And importantly, capacity building for alternative livelihoods to adapt and mitigate climate change, meaning that resources should be made available, for instance, to indigenous women also when it comes to renewable energy, for instance, which often becomes controlled by men at community level. So I thank you for this question because I think it's something we need to research better. And I take this opportunity to flag few publications that EFAD developed. One is on the traditional knowledge advantage, indigenous peoples knowledge in climate change adaptation and mitigation strategies coming out from our projects. The other one is the indigenous peoples collective rights to land territories and resources where we also include lessons from EFAD supported projects. And finally, since we've talked a lot about free prior and informed consent, we have developed a guideline for EFAD but which is useful for communities when development projects are brought in their communities on how to seek free prior and informed consent. EFAD funded projects. Thank you very much Antonella and that concludes today's webinar. There will be a recording posted on the land portal. It will also be posted to the land portals YouTube page and shared via email to those who RSVP but we're not able to join. I would like to once more thank Stacey and Neil from the land portal for their organisational support for this webinar and to our panellists Dr. Kanyuki Suna, Jeanine Yazzie and Antonella Codone. Thank you so much for such deep and rousing insights today and we look forward to continuing the conversation in the future. Thank you very much and goodbye. Thank you. Bye. Thank you.