Welcome to Carbon Brief’s DeBriefed.
An essential guide to the week’s key developments relating to climate change.
This week
US to pull out from UNFCC, IPCC
CLIMATE RETREAT: The Trump administration announced its intention to withdraw the US from the world’s climate treaty, CNN reported. The move to leave the UN Framework Convention on Climate Change (UNFCCC), in addition to 65 other international organisations, was announced via a White House memorandum that states these bodies “no longer serve American interests”, the outlet added. The New York Times explained that the UNFCCC “counts all of the other nations of the world as members” and described the move as cementing “US isolation from the rest of the world when it comes to fighting climate change”.
MAJOR IMPACT: The Associated Press listed all the organisations that the US is exiting, including other climate-related bodies such as the Intergovernmental Panel on Climate Change (IPCC) and the International Renewable Energy Agency (IRENA). The exit also means the withdrawal of US funding from these bodies, noted the Washington Post. Bloomberg said these climate actions are likely to “significantly limit the global influence of those entities”. Carbon Brief has just published an in-depth Q&A on what Trump’s move means for global climate action.
Oil prices fall after Venezuela operation
UNCERTAIN GLUT: Global oil prices fell slightly this week “after the US operation to seize Venezuelan president Nicolás Maduro created uncertainty over the future of the world’s largest crude reserves”, reported the Financial Times. The South American country produces less than 1% of global oil output, but it holds about 17% of the world’s proven crude reserves, giving it the potential to significantly increase global supply, the publication added.
TRUMP DEMANDS: Meanwhile, Trump said Venezuela “will be turning over” 30-50m barrels of oil to the US, which will be worth around $2.8bn (£2.1bn), reported BBC News. The broadcaster added that Trump claims this oil will be sold at market price and used to “benefit the people of Venezuela and the US”. The announcement “came with few details”, but “marked a significant step up for the US government as it seeks to extend its economic influence in Venezuela and beyond”, said Bloomberg.
Around the world
- MONSOON RAIN: At least 16 people have been killed in flash floods “triggered by torrential rain” in Indonesia, reported the Associated Press.
- BUSHFIRES: Much of Australia is engulfed in an extreme heatwave, said the Guardian. In Victoria, three people are missing amid “out of control” bushfires, reported Reuters.
- TAXING EMISSIONS: The EU’s landmark carbon border levy, known as “CBAM”, came into force on 1 January, despite “fierce opposition” from trading partners and European industry, according to the Financial Times.
- GREEN CONSUMPTION: China’s Ministry of Commerce and eight other government departments released an action plan to accelerate the country’s “green transition of consumption and support high-quality development”, reported Xinhua.
- ACTIVIST ARRESTED: Prominent Indian climate activist Harjeet Singh was arrested following a raid on his home, reported Newslaundry. Federal forces have accused Singh of “misusing foreign funds to influence government policies”, a suggestion that Singh rejected as “baseless, biased and misleading”, said the outlet.
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47%
The share of the UK’s electricity supplied by renewables in 2025, more than any other source, according to Carbon Brief analysis.
Latest climate research
- Deforestation due to the mining of “energy transition minerals” is a “major, but overlooked source of emissions in global energy transition” | Nature Climate Change
- Up to three million people living in the Sudd wetland region of South Sudan are currently at risk of being exposed to flooding | Journal of Flood Risk Management
- In China, the emissions intensity of goods purchased online has dropped by one-third since 2000, while the emissions intensity of goods purchased in stores has tripled over that time | One Earth
(For more, see Carbon Brief’s in-depth daily summaries of the top climate news stories on Monday, Tuesday, Wednesday, Thursday and Friday.)
Captured
The US, which has announced plans to withdraw from the UNFCCC, is more responsible for climate change than any other country or group in history, according to Carbon Brief analysis. The chart above shows the cumulative historical emissions of countries since the advent of the industrial era in 1850.
Spotlight
How to think about Africa’s just energy transition
African nations are striving to boost their energy security, while also addressing climate change concerns such as flood risks and extreme heat.
This week, Carbon Brief speaks to the deputy Africa director of the Natural Resource Governance Institute, Ibrahima Aidara, on what a just energy transition means for the continent.
Carbon Brief: When African leaders talk about a “just energy transition”, what are they getting right? And what are they still avoiding?
Ibrahima Aidara: African leaders are right to insist that development and climate action must go together. Unlike high-income countries, Africa’s emissions are extremely low – less than 4% of global CO2 emissions – despite housing nearly 18% of the world’s population. Leaders are rightly emphasising universal energy access, industrialisation and job creation as non-negotiable elements of a just transition.
They are also correct to push back against a narrow narrative that treats Africa only as a supplier of raw materials for the global green economy. Initiatives such as the African Union’s Green Minerals Strategy show a growing recognition that value addition, regional integration and industrial policy must sit at the heart of the transition.
However, there are still important blind spots. First, the distributional impacts within countries are often avoided. Communities living near mines, power infrastructure or fossil-fuel assets frequently bear environmental and social costs without sharing in the benefits. For example, cobalt-producing communities in the Democratic Republic of the Congo, or lithium-affected communities in Zimbabwe and Ghana, still face displacement, inadequate compensation, pollution and weak consultation.
Second, governance gaps are sometimes downplayed. A just transition requires strong institutions (policies and regulatory), transparency and accountability. Without these, climate finance, mineral booms or energy investments risk reinforcing corruption and inequality.
Finally, leaders often avoid addressing the issue of who pays for the transition. Domestic budgets are already stretched, yet international climate finance – especially for adaptation, energy access and mineral governance – remains far below commitments. Justice cannot be achieved if African countries are asked to self-finance a global public good.
CB: Do African countries still have a legitimate case for developing new oil and gas projects, or has the energy transition fundamentally changed what ‘development’ looks like?
IA: The energy transition has fundamentally changed what development looks like and, with it, how African countries should approach oil and gas. On the one hand, more than 600 million Africans lack access to electricity and clean cooking remains out of reach for nearly one billion people. In countries such as Mozambique, Nigeria, Senegal and Tanzania, gas has been framed to expand power generation, reduce reliance on biomass and support industrial growth. For some contexts, limited and well-governed gas development can play a transitional role, particularly for domestic use.
On the other hand, the energy transition has dramatically altered the risks. Global demand uncertainty means new oil and gas projects risk becoming stranded assets. Financing is shrinking, with many development banks and private lenders exiting fossil fuels. Also, opportunity costs are rising; every dollar locked into long-lived fossil infrastructure is a dollar not invested in renewables, grids, storage or clean industry.
Crucially, development today is no longer just about exporting fuels. It is about building resilient, diversified economies. Countries such as Morocco and Kenya show that renewable energy, green industry and regional power trade can support growth without deepening fossil dependence.
So, the question is no longer whether African countries can develop new oil and gas projects, but whether doing so supports long-term development, domestic energy access and fiscal stability in a transitioning world – or whether it risks locking countries into an extractive model that benefits few and exposes countries to future shocks.
CB: What is the hardest truth about Africa’s energy transition that policymakers and international partners are still unwilling to confront?
IA: For me, the hardest truth is this: Africa cannot deliver a just energy transition on unfair global terms. Despite all the rhetoric, global rules still limit Africa’s policy space. Trade and investment agreements restrict local content, industrial policy and value-addition strategies. Climate finance remains fragmented and insufficient. And mineral supply chains are governed largely by consumer-country priorities, not producer-country development needs.
Another uncomfortable truth is that not every “green” investment is automatically just. Without strong safeguards, renewable energy projects and mineral extraction can repeat the same harms as fossil fuels: displacement, exclusion and environmental damage.
Finally, there is a reluctance to admit that speed alone is not success. A rushed transition that ignores governance, equity and institutions will fail politically and socially, and, ultimately, undermine climate goals.
If Africa’s transition is to succeed, international partners must accept African leadership, African priorities and African definitions of development, even when that challenges existing power dynamics in global energy and mineral markets.
Watch, read, listen
CRISIS INFLAMED: In the Brazilian newspaper Folha de São Paulo, columnist Marcelo Leite looked into the climate impact of extracting more oil from Venezuela.
BEYOND TALK: Two Harvard scholars argued in Climate Home News for COP presidencies to focus less on climate policy and more on global politics.
EU LEVIES: A video explainer from the Hindu unpacked what the EU’s carbon border tax means for India and global trade.
Coming up
- 10-12 January: 16th session of the IRENA Assembly, Abu Dhabi
- 13-15 January: Energy Security and Green Infrastructure Week, London
- 13-15 January: The World Future Energy Summit, Abu Dhabi
- 15 January: Uganda general elections
Pick of the jobs
- WRI Polsky Energy Center, global director | Salary: around £185,000. Location: Washington DC; the Hague, Netherlands; New Delhi, Mumbai, or Bengaluru, India; or London
- UK government Advanced Research and Invention Agency, strategic communications director – future proofing our climate and weather | Salary: £115,000. Location: London
- The Wildlife Trusts, head of climate and international policy | Salary: £50,000. Location: London
- Children’s Investment Fund Foundation, senior manager for climate | Salary: Unknown. Location: London, UK
DeBriefed is edited by Daisy Dunne. Please send any tips or feedback to debriefed@carbonbrief.org.
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The post DeBriefed 9 January 2026: US to exit global climate treaty; Venezuelan oil ‘uncertainty’; ‘Hardest truth’ for Africa’s energy transition appeared first on Carbon Brief.
An older teaching about land acknowledgement
As I have come to understand the spirit and intention of land acknowledgement, I often return to fond memories of my grandmother and her words of wisdom. She taught that the health of the places we call home comes first, because the wellbeing of the people depends on it.
In her teaching, land acknowledgement began with the land. Long before it became a paragraph read at the start of a meeting, it was a way of recognizing a homeland: its waters, its species, its seasons, and the spirit that revealed whether the place was well.
Her teaching echoes a practice found across many Indigenous Nations. Haudenosaunee gatherings, for example, have long opened with the Ohén:ton Karihwatéhkwen, the Thanksgiving Address, often translated as “the words that come before all else.” The speaker greets and gives thanks to the people, the earth, the waters, the plants, the animals, the winds, the sun, the moon and the stars. Only after everything that sustains life has been acknowledged does the gathering turn to its own business.
That order changes what an acknowledgement is for. Its purpose was to share the story of a place with neighbours and to draw them into the work of tending it. People entered the story second, as the ones responsible for what had just been named.
Understood this way, an acknowledgement does more than open a meeting. It asks us to reconsider where we stand, and what we owe the ground beneath us.
Nations among nations
In her teaching, people are one nation among many. The salmon are a nation. So are the cedars, the bison, the medicine plants, and the pollinators. Each belongs to a place, carries its own responsibilities, and offers gifts no other nation can give.
This idea of kinship runs through many Indigenous philosophies. The phrase “all my relations,” heard in ceremonies and gatherings across Turtle Island, is a reminder that family extends beyond people to the animals, plants, waters and lands that make life possible. Some Indigenous languages carry the same understanding in their grammar, speaking of many plants, animals and natural forces as living beings rather than objects.
Sovereignty, understood through this relationship, is a kind of standing more than a form of control. Each nation belongs fully to its place and carries its share of that place’s life. No nation thrives alone, and none thrives by taking over the whole.
The land is also the source of instruction. Over generations, people watched how a river valley or a stretch of prairie kept itself well: who arrived when, who fed whom, and how much could be taken before the giving stopped. In my grandmother’s telling, those observations became instructions, and those instructions helped shape law and protocol. They guided when to harvest, where to camp, how to enter a neighbour’s territory, and what was owed in return.
Indigenous legal scholars today often describe this as law that comes from the land itself, learned by watching how living systems sustain one another. A plainer name for it is knowing how to live somewhere.
The host and the guest
One of the clearest teachings in this understanding of the world is the relationship between host and guest. My grandmother invited us to recognize that relationship in the lives of plants and animals.
A host prepares the place before anyone arrives. A beaver family dams a stream, and the pond becomes a home for fish, frogs, birds and plants. A fallen tree becomes a nurse log, feeding the next generation of seedlings as it returns to the soil.
A host offers first. A flowering plant sets out nectar. A berry bush ripens fruit. These provisions come in their own season, not whenever a visitor happens to want them.
A host also makes its presence known. Birdsong, scent and the marks left along a trail tell newcomers that a place is already inhabited. The visitor does not arrive in an empty world.
The guest has responsibilities too. A guest attends to the season and to what the place can offer. A guest does not assume that everything within reach is theirs to take. A guest leaves something that helps sustain the relationship.
A bee takes nectar and carries pollen. Read through this teaching, that exchange offers an image of visiting well: receiving a gift while helping the host continue its life.
Many Indigenous harvesting protocols carry the same ethic into daily practice: ask before taking, take only what is needed, offer thanks, and leave enough for others and for the plant or animal to recover.
None of this suggests that every relationship in nature is peaceful or generous. These are ways of seeing responsibilities that people can learn to carry.
Everyone is both
No being is only a host or only a guest.
A tree makes room for other life while depending on soil, water, sunlight, fungi, and relationships beyond itself. People, too, may welcome others into their homes while remaining dependent on the larger homeland that sustains them.
The distinction between host and guest is therefore about roles, not ranks. Everyone receives. Everyone has something to give.
The question is whether the exchange sustains the place.
A visitor who takes without restraint leaves less for those who come next. A host who neglects the place has less to offer. Both have responsibilities, and neither can fulfil them alone.
This is the heart of reciprocity, a principle found across Indigenous philosophies: relationships stay healthy when gifts move in both directions. The Haudenosaunee teaching of the seventh generation extends that exchange across time, asking that decisions made today leave the place well for those not yet born.
Mutual benefit begins here, with the recognition that different beings carry different gifts and obligations.
What people carry forward
My grandmother’s teaching connects these relationships to the ways people meet their neighbours.
The host prepares a place, offers food and rest, and explains where the visitor has arrived. The guest makes themselves known, explains why they have come, listens to the terms of the visit, and brings something in return. The gift may be material. It may also be labour, knowledge, news, or a commitment to help.
Nations around the Great Lakes carried this ethic into treaty. The Dish with One Spoon, an agreement among the Haudenosaunee, Anishinaabe and allied Nations, describes shared hunting grounds as a single dish. Everyone eats from it with one spoon, takes only what they need, leaves enough for others, and keeps the dish clean. The Two Row Wampum, between the Haudenosaunee and European newcomers, shows two vessels travelling side by side on the same river, each keeping its own ways and neither steering the other.
In this understanding, acknowledgement is more than naming the people associated with a territory. It is learning enough about a homeland to behave responsibly within it.
Whose home is this? What sustains it? What laws and agreements guide our presence? What can we receive, and what must we return?
These questions make acknowledgement a relationship rather than a recital.
They also make it diplomatic. A guest who recognizes the host’s homeland recognizes that they have entered a place with its own relationships and responsibilities. A host who welcomes the guest makes room for an encounter governed by those relationships.
Neither arrives without standing. Neither arrives without obligations.
Beginning with place
I write from the shores of the Bay of Quinte. Here, the teaching asks me to begin with the water, the shoreline, and the life they sustain. Before I describe myself, I must attend to where I am.
That does not make people or history less important. It places them within the homeland that gives them meaning. The people, their laws, their agreements, and their responsibilities all belong to the place.
In a time of longer fire seasons, troubled waters, and uncertainty about what the next season will bring, this teaching asks something difficult and useful of us: pay attention before you speak.
An acknowledgement cannot tell the story of a place if the speaker has stopped noticing it.
The land came first. Beginning there again means learning to name what sustains us, and accepting that what sustains us also asks something of us.
By Rye Karonhiowanen Barberstock
Photo by Andrik Langfield on Unsplash
The post The Land Came First appeared first on Indigenous Climate Hub.