Adaptation: from the negotiation to the area

By Andreas Fanzeres, and Daphne Spolti/OPAN

The civil society-driven, and the parties aware of the responsibility for moving forward in a significant way in the design of a framework for global-to protect the territories, and the lives of the damaging effects of global warming. The adaptation was even in the middle of a heated debate in Bethlehem, and what he saw to be selected from the 59 indicators, which are to provide a framework for efforts to make the society more resilient to extreme events. They were called the indicator of the Adaptation of Bethlehem, in which they emphasize the role of indigenous peoples, local communities, children, youth, and other groups in the building of resilience to impacts of climate change.

Among these indicators, it was marked by the importance of adaptation plans, with correct answers to the questions of the genre, as well as the process of planning and implementation of public policies that are based on the knowledge of indigenous peoples and local communities. The Convention on the Weather, know the percentage that adaptation measures are aimed at the preservation of the cultural heritage, supported by the people went off as a relevant indicator of the initiation of negotiations.

The urgency of progress on the issue of the adaptation of the climate led to the realization of numerous workshops on the subject in brazil. Happened in high-profile events, such as the one that was discussed in the paths of indigenous adaptation to climate in a round table discussion led by the special envoy of the Chairmanship of the COP30, Sineia of the Valley, which was pressured by the most appropriate mechanisms for the funding of the initiatives of the indigenous population. – And many, many others in the halls of the thematic and countries. Only in the blue zone, there were over 70 of the side events, one that focused on the contributions and demands of indigenous peoples and traditional communities in the management of the territory, had a notable participation of Davi Kopenawa, and a set of the pictures and be inspired.

In the table of “Territorial Solutions to the Climate,” was held on the 12th of November in the united states-including the yanomami have treated climate change as disease on the Earth. “When it’s too rainy, or too hot, and I will also heal. I’m a shaman. I am a supporter of the great soul of the forest where I was born. I am connected to mother nature, the culture of the earth, which is very important. Who came up with that, climate change, and have been in the us. They should explain to us how they have created this problem, in this disease, and what if. To me, such as the yanomami, I don’t think it’s cute. Screwing up is not pretty. Whose responsibility is it to take away the disease, and in all the communities? From now on, you will get hungry, and a changing climate means to be waxen poor, disease, lack of clean air. Without the forest, we are going to suffer,” he spoke Kopenawa.

Katia, a Rock, a national co-ordinator of the National coordinator of the Articulation of the Black community in Rural Quilombo (Conaq) has argued that there is no solution to the climate, without thinking of the territories of fugitive slaves either in Brazil. “If we don’t bring in solutions that are feasible and reasonable, and think about the model of the forest, to the foot without the people, there will be no solution to the climate,” he stressed. Katya has highlighted the critical importance of the sustainable management of the waters. “The territories of descendants of runaway slaves are barriers to deforestation, thus preserving the bodies of water, springs and rivers. You also need to think about solutions to climate change, from the agriculture, agro-ecology. This is the adaptation and strengthening of the management, territorial,” he said.

“We are concerned that the global context of climate change, and now we realize that in our area. Today we bring you the ‘ why do we need it to be fall within the public policy and is to be respected by the society as a whole. Today, we’ll worry about the food we eat are not able to pass the climate change. This year we were able to collect because of the heat, not left to hold on to the water,” said Cleide Availability.

The president of the association for women in Thutalinãnsu, out of the Land of the Indigenous Tirecatinga, Cleide pointed out that to be in the COP30 it was a beautiful day, because women are expected to be present in front of a panel discussion that affect them directly. In the following, explained that she was behind on the update of the Calendar-the Land of the Indigenous Tirecatingaan instrument, which is unheard of and created by them in response to climate change, which was released in October in the village of Blue Mountain range, in a print publication, and teaching materials to use in their classrooms.

“The people need water in order to survive, the air to breathe, and the land in order to feed us. In light of these elements, it outlines a strategy, and you have to interact with nature. Then, in the organization of the women who is in front of this situation, we have made a proposal for the adaptation to climate change,” he said. It all started in a conversation among the women, when they saw the problems with the heat, and their effects on the plantation of the farm. “How are we going to plant it in the garden if the world is on fire and our products? The water is dry, or he or she grows, and our homes are not well adapted to survive in these situations. Our way of life, you’re not ready to go with this,” said Cleide.

The impacts of climate change are the same in the different territories of the indigenous peoples. In Besides, a pandemic of the garden, as it was named, was detrimental to the production of a species of manioc (cassava), thus affecting the availability of food and the generation of income in the production of flour. “In 2020, we began to live in a crisis, where the plague of the witch’s broom, which, in principle, only be given in the cocoa, he began to attack the variety of cassava, which we had, and it started to affect us in a way that’s extreme.

Devastated,” says Luene the Karipuna, the management of native american Women at Work (AMIM), writing that they have found the solution based on the workshops with the women, to the mothers who were working in the fields, and the environmental, indigenous, when they discover that out of the 200 species is mapped, the two were on the disease. Perceptions of climate change for indigenous peoples of the Besides are recorded in the book, “the Bullets of the Time”, which is available here.

On the Xingu river, climate change, combined with the pressure of deforestation and the burning, invasion, logging, and mining, you may have registered with and managed by indigenous people, as explained by Ewesh Yawalapiti Waura of the Network of Xingu+. “In 2024, we’ve had more than 4 million acres burned in the whole of this hallway right here. The weather is getting warmer and warmer. For this reason, we are looking for a solution,” he said, showing a map of the vulnerabilities, with the scales of the most critical situations, such as the difficulty of navigation on the tributaries of the Xingu river, a portion of them to dry it. In the face of these changes, the Network of Xingu river is creating a fund to be made available to indigenous organizations in order to implement the actions to adapt to climate change, and to cope with the threats in the area.

The “Territorial Solutions to the Climate it was made in partnership with the co-operation Network of the Amazon (the car), the social-Environmental Institute (ISA), and in Operation in the Amazon’s Native (OPAN), with the support of the Network of Xingu,+, Conaq Association Hutukara, Thutalinãnsu, the Institute for Research and Information on Indian (IEPÉ), and AMIM. The speech can be watched in its entirety at YouTube OPAN.