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Climate governance, how societies organize decision-making around climate change, is often framed through Western political and legal structures. These models tend to prioritize human-centric policies rooted in concepts such as property, ownership, and nation-states. Within this framework, the environment is often reduced to a resource to be managed, extracted, or commodified. In contrast, Indigenous climate governance offers an entirely different paradigm, one that is not about dominion over land but about reciprocal relationships, sacred obligations, and the recognition of ecological sovereignty.

It is essential to emphasize that Indigenous Peoples do not require validation, endorsement, or recognition from non-Indigenous institutions to develop, uphold, or practice their governance systems. These frameworks of law and stewardship are rooted in original relationships to homeland ties that precede and transcend colonial boundaries.

The days are numbered for systems that invite Indigenous Peoples to the table only as tokens or symbolic presences, while denying their voices the space and authority to shape outcomes. Indigenous governance is not a matter of permission from others; it is the lived practice of self-determination that every living being on Mother Earth inherits and is responsible for.

What is Indigenous Climate Governance?

Indigenous climate governance is a holistic system of law, custom, and responsibility that places interdependence at its core. It reflects millennia of Indigenous stewardship and an understanding that humans are not the rulers of ecosystems but participants within them. Governance is not defined solely by human authority, but by respect for the natural laws that sustain all life. This worldview recognizes that the land, waters, plants, animals, and spiritual forces all carry agency and rights. Humans are woven into this vast web of relations, with responsibilities of reciprocity and care.

At its foundation, Indigenous climate governance protects the autonomy and vitality of place, which is often referred to as ecological sovereignty. Decision-making is collective, inclusive of all living beings, and guided by natural law rather than anthropocentric legal constructs. In this way, governance is not about imposing human will but about aligning with the rhythms, responsibilities, and teachings of the natural world.

Climate change is, at its root, a crisis of ecological imbalance. Indigenous Peoples who have retained rights to stewardship through origin relationships to place, space, and homeland understand this balance as sacred. They are best positioned to speak with, rather than for, their human and non-human kin regarding the health and well-being of these homelands. This is where the difference between Indigenous and non-Indigenous governance lies: the former is grounded in responsibilities to life systems. At the same time, the latter too often assumes authority to determine for others. True governance is not about control but about nurturing the self-determination of people, lands, waters, and ecosystems.

How Indigenous Climate Governance Differs from Western Models

Western climate governance is profoundly influenced by colonial legacies that prioritize property rights, commodity extraction, and human control over land and water. Such frameworks often fragment ecosystems and communities by enforcing borders and legal regimes that treat nature as something to be divided, owned, and exploited. Indigenous governance rejects these constructs and instead insists on a worldview that frames the Earth as a living relative, with inherent rights and sovereignty.

This worldview demands that human actions serve to maintain balance and harmony in ecosystems, rather than disrupt them. Governance is viewed as a set of ongoing relationships founded on care, respect, and mutual responsibility, rather than as systems of domination and control. By refusing to fragment ecosystems with artificial legal and political borders, Indigenous climate governance opens pathways to climate justice that are inclusive, life-sustaining, and grounded in ecological stewardship.

For non-Indigenous Peoples, this requires a willingness to step aside and listen, to witness the story of life being shared through Indigenous knowledge and practice. It means recognizing that democracy itself must be redefined, not as a system of power over others but as a philosophy of coexistence, rooted in the laws of nature. These are the laws that governance is meant to uphold, not jeopardize. Colonization has had the opposite effect: undermining natural law to benefit the few at the expense of the many.

The Building Blocks of Ecological Sovereignty

Ecological sovereignty is the right of Indigenous Nations and the ecosystems they steward to manage and protect their lands and waters in alignment with their laws and values. It is rooted in kinship relations, where plants, animals, waters, and lands are recognized as relatives with their agency to thrive or suffer. This principle is sustained by natural law, which acts as a living constitution that structures coexistence, respect, and accountability among all beings.

Relational governance is another key element. Rather than separating human interests from ecological systems, it binds humans and non-humans together in an interdependent framework of stewardship and decision-making. Cultural protocols and ceremonies ensure that governance remains responsive to the cycles of nature and ancestral teachings, grounding decisions in gratitude, responsibility, and humility. These building blocks together create a framework for sovereignty that extends beyond political recognition into the living fabric of ecosystems.

The Indigenous Constitution of the Land: Laws and Regulations of Peace and Harmony

In many Indigenous Nations, governance of place is carried out through a constitution that is not confined to written text, but is encoded in ceremony, storytelling, and the role of law keepers. These laws emphasize peace, mutual respect, and the ongoing balance of life. Every action must consider its impacts on the land, waters, climate, and all beings. Reciprocity is essential; humans must return to the Earth what they take, ensuring that ecosystems regenerate and remain vibrant for future generations.

This constitution also recognizes the agency of non-human beings, affirming their right to exist, flourish, and govern their own lives. Governance is inclusive and collective, ensuring that the voices of Elders, youth, women, and the land itself are respected and valued. For example, laws may mandate sustainable harvesting, seasonal restrictions, ceremonies of permission and thanksgiving, and rites of care when ecosystems are vulnerable. These protocols are not static but adaptive, responsive to the cycles of place, and always rooted in harmony and respect.

Why Indigenous-Led Climate Governance Matters

Indigenous climate governance offers a profound alternative to Western models of climate decision-making. It is not about control, but coexistence. This shift is critical in addressing the climate crisis because it directly challenges the colonial systems that have fueled ecological destruction and excluded Indigenous Nations from decision-making. By centring Indigenous leadership, governance becomes about multidimensional wellbeing: ecological, cultural, spiritual, and communal health.

It also restores natural laws that protect biodiversity, climate stability, and the rights of all beings. Where Western systems often respond reactively to crises, Indigenous governance emphasizes proactive care, long-term thinking, and intergenerational responsibilities. By embracing these principles, climate justice transforms into a journey toward genuine equity, recognizing Indigenous Nations as sovereign stewards of their lands and waters, with authority that transcends human political boundaries and includes all life.

Blog by Rye Karonhiowanen Barberstock

Image Credit: Igor Kyryliuk and Tetiana Kravchenko, Unsplash

The post Indigenous Climate Governance: Reclaiming Ecological Sovereignty and Redefining Climate Justice appeared first on Indigenous Climate Hub.

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Sewing and Painting the Future

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The iconic Greenpeace ship hosts community and family activities over the weekend from 27-30 April, including banner-making workshops and tours of the ship, culminating in a community paddle out for the climate and ocean at South Beach.
© Harriet Spark / Grumpy Turtle Film / Greenpeace

The banner drop is a distinctive part of the Greenpeace repertoire.

The moment of the unfolding is intrinsically dramatic. It is the reveal; when the moral and scientific truth of a situation is unveiled to the world. The wrong is being labelled—not through a written submission, or a social media post, or a statement in a meeting—but in words emblazoned in real physical space, chosen and occupied with precision, for all to see. There is jeopardy and transgression. And there are consequences—for the activists and for Greenpeace, as well as for the target of the communication. One of the reasons the banner remains such an effective tool in our toolbox is because of its undeniable clarity in cutting through, driving change and accountability in a way that few other tactics can. It is naming the wrong: in giant, clear letters.

We’ve hung these massive messages at environmental crime scenes, corporate headquarters, and iconic landmarks; on government buildings, ships and planes—in locations all around the world, for years.

My own memories unfurl even as I write this, but because the campaign to stop Woodside at Scott Reef is so pressing, what immediately springs to mind are two of our banners in that campaign: one on a crane outside their Perth HQ, and another on some of their corroding industrial junk at sea. What about you? Is there a particular banner that you picture when you think of Greenpeace?

The banners can attract global attention, but they have quiet beginnings. Each one is made by hand, often by volunteers. It is the invisible labour behind each spectacular public moment. One of the key pieces of equipment in our workshop at Rainbow Warrior House is the sewing machine. Sometimes our workshop is full of people and noise; at others it is quiet, the only sound being the gentle, purposeful, whir and buzz of a banner being sewn. It is usually our warehouse manager, Kieran Holmes, on the tools, head over the machine, carefully pouring over the raw canvas or tarp as the banner takes shape. Kieran’s one of those people who seems to be able to turn his hand to almost anything, but you wouldn’t know it because he’s old-school modest. In addition to being incredibly skilled, Kieran’s an all-round beaut human to have in the heart of our headquarters; never too busy to take the time to show a newcomer, or curious visitor, around his domain. 

Once the banner is sewn up, the lettering needs to be outlined. This is done on a magnetic wall—a fit-for-purpose feature at Rainbow Warrior House, where the banner is held up with magnets, and the edges of the letters neatly traced from a projection.

Next comes the painting. It usually starts late in the afternoon, sometimes going into evenings and weekends, with volunteers, staff, mates crowded around, brushes in hand. It is a calming meditative feeling of shared purpose, giving each letter its visual heft, the colour building power and presence with each stroke.

Then you stand back, stretch, and look at the message, now ready.

S A V E S C O T T R E E F

Throughout history, every great push for social change has required some form of invisible labour; preparation in the form of quiet things seldom seen, but vital. It is the enabling work of love instantiated in action. And of course, so much of the time it has been women who have done this labour, so that the men could get the chance to make the speeches and stand on the podiums. The inaugural Greenpeace voyage to stop nuclear testing in 1971 had a male-only crew, but wouldn’t have happened without the ideas and work of women behind the scenes.

It is what we do together, after all, that changes the world. Sometimes that work happens on a stage, a ship on the wild seas, or up the side of a building. But mostly, it is the hidden diligence of those who care and contribute to all the enabling work that makes a change once thought impossible, inevitable. It is Kieran at his sewing machine. It was Dorothy Stowe doing the administrative work of the ‘Don’t Make A Wave Committee’ that became Greenpeace.

When we think of social change, it is the sturm and drang that we remember. The drop of the banner, the chant of the crowd, the raising of the new flag. But look behind the curtain, and there’ll be a crew of people who are taking responsibility for the administration, the sewing and the painting, making the food, checking the bus timetables, getting stuff done. And behind them are even more handsinvisibly donating time and trust; the financial, material and expert resources that make it all possible. There’s love, camaraderie and know-how at every stage.

We are social and cooperative creatures by nature. And we human beings have been stitching for millenia, sewing the possibilities of our common future. Political and corporate bullies and algorithmically manipulative platforms would have us forget this, and abandon who we are. But we should be in no doubt that the brighter prospects for ourselves and life on earth continue to be stitched and painted; collaboratively and with love, by the diligent hands of millions of people who care, each day, in every community and city across the world.

With Love,

David


Q & A

I always get great questions when interviewing prospective new team members. One that came up again recently was: “Is Greenpeace actually one organisation?”

Around the world, people know Greenpeace by our one global name, united by a shared mission: securing an Earth capable of nurturing life in all its magnificent diversity, with a particular focus on climate and biodiversity. Behind the scenes, though, we’re organised as a network of 25 legally autonomous national and regional offices, including Greenpeace Australia Pacific, working alongside Greenpeace International.

That structure gives us the best of both worlds: we work together leveraging the power of a global network on the issues that matter most, while each office remains legally independent and deeply connected to the communities, cultures and political realities where we’re embedded. Local knowledge informs global action, and global collaboration strengthens and supports local campaigns.

It’s a model that has enabled Greenpeace to take on some of the world’s biggest challenges for over five decades–while withstanding challenges and attacks from governments and corporations. Global enough to tackle global problems, local enough to understand our communities and the natural places we love.

If you’re curious to learn more, you can read about the Greenpeace Global Network structure here.

Sewing and Painting the Future

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As fires burn and temperatures soar, it’s time to imagine a world beyond GDP

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Steven Stone is acting director of the United Nations Environment Programme’s Office of Science

In 1934, American economist Simon Kuznets presented a paper to Congress advocating for a new way of measuring economic performance.

The United States was reeling from the Great Depression, and Kuznets – a future Novel prize winner – wanted to gauge just how badly the country’s economy had been dented.

His metric, which would come to be known as gross domestic product (GDP), was a breakthrough. But as pioneering as it was, Kuznets saw its limitations.

“The welfare of a nation can scarcely be inferred from a measure of national income,” he wrote in the 1934 paper.

Some nine decades on, we have largely forgotten that message. GDP has become a barometer of economic progress, a kind of one-number-that-rules-them-all upon which national policies turn and governments rise and fall.

With the climate crisis deepening by the day – as evidenced by the heatwaves and wildfires now searing Europe – our attachment to GDP is looking like a problem.

In a single-minded pursuit of GDP growth, humanity is inadvertently feeding several environmental crises that, over the long run, threaten to make most of us poorer, sicker and more miserable. Climate change alone could slice 20 per cent off global GDP by 2100 – a staggering number.

Clear-cutting boosts GDP not wealth

We need to broaden our vision and definition of economic success before it’s too late.

I grew up in the 1970s and 80s surrounded by the mixed hardwood forests of the northeastern United States. For me, the trees were a refuge, a place to run, discover and savor the history and mystery of the land and its people.

Those experiences with my friends were more important than the amount of money in my pocket. And they led to a realization early on in my career as an economist: that wealth is about more than just income.

This is one of GDP’s most significant oversights.

With every forest we clear cut and every ounce of fossil fuel we burn, GDP rises. But through those actions, we are whittling away at the natural world, which supplies us with food, water, medicine, clean air and countless other essentials.

    By focusing only on GDP, we’re ignoring what’s happening to the natural assets on which our prosperity ultimately depends. It’s like we’re driving a car and only looking at the speedometer, not the energy remaining in the battery.

    That is the difference between measuring income versus measuring wealth.

    The answer to this dilemma lies in looking beyond GDP. We must start considering a broader range of indicators when making policy decisions.

    From an environmental perspective, that means measuring and valuing natural assets like forests, water, soil, biodiversity and clean air. By assigning a value to nature, decision-makers can better understand the economic consequences of, say, strip-mining a mountain top or letting plastic waste overwhelm a river.

    There is still some debate over how exactly to do this kind of natural capital accounting. But that’s not a reason to dismiss it, as many have done. It took years of refinement to end up with the GDP formula we have today.

    Costa Rica’s example

    The idea of looking beyond GDP isn’t only a theoretical debate. Countries and communities around the world have started to make economic decisions based on their natural assets. A prime example is Costa Rica, a biodiversity hotspot where a years-long effort to conserve land and seascapes has led to a boom in tourism. That in part helped elevate the country into the club of high-income nations.

    This kind of environmentally focused economic decision making can pay huge dividends. By stabilizing the climate, ending pollution and halting the loss of the natural world, humanity could save millions of lives a year and create US$20 trillion in economic benefits annually by 2070, found the Global Environment Outlook 7, a 2025 report from the United Nations Environment Programme (UNEP). The report was funded by the European Union among others.

    I began my career as an economist before moving to UNEP, which focuses on solving the world’s thorniest environmental problems. During that time, I’ve come to appreciate that “wealth” means more than simply “income.” True prosperity means being able to provide for ourselves now and into the future. Anything short of that is an empty kind of affluence – and ultimately doomed to be short-lived.

    As deadly heat blankets our cities, species slip into extinction and the planet struggles with rising toxicity and pollution, I am convinced that we can do better at measuring what matters. And that means updating and expanding how we measure economic progress.

    The post As fires burn and temperatures soar, it’s time to imagine a world beyond GDP appeared first on Climate Home News.

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    When taps run dry in the Caribbean, it’s not enough to blame El Niño

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    Amira Odeh Quiñones is a hydrologist and Caribbean organiser for the 350.org climate campaign group

    El Niño, likely to be one of the strongest in modern history, has arrived on Caribbean shores.

    Drought is slowly creeping up on our islands. But unlike the fiery wildfires ravaging parts of Europe, there’s no smoke signalling the damage being done, no sirens to warn of the danger. Only announcements from public health officials to stay indoors and remain hydrated — as if outdoor workers and farming communities have the luxury to heed such advice.

    During El Niño, strong atmospheric winds alter rain patterns and trap heat across the Caribbean. But while we have experienced El Niño many times before, it has become very visible in recent years how climate change is making this natural phenomenon worse.

    Across the Greater Antilles, temperatures are soaring past 38°C (100°F), with real-feel indexes reaching a gruelling 43°C in parts of Puerto Rico where I live. Cuba has it worse. Widespread power outages mean that methods for cooling down are unavailable for most of the day, leaving millions of vulnerable people at risk of heat stroke when temperatures hit 38°C.

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    During the last strong drought a decade ago, I had water only two days a week in my home. Today, there are many families whose taps are about to run completely dry. Water authorities have already begun strict rationing in some municipalities, with more on the list scheduled for rationing if conditions don’t change.

    Water rationing is far more than an inconvenience; it is an immediate health risk. This means thousands of people need to constantly haul heavy buckets up flights of stairs just so they could bathe, cook, stay hydrated – the basics of survival.

    Heat causes health problems

    Puerto Rico is home to roughly 300,000 elderly residents. Many live alone, isolated and without support. They risk severe physical injury when carrying heavy water containers, and are wont to suffer from silent heat exhaustion in unventilated rooms.

    Furthermore, when water shortages force residents to store water in open household containers, it inadvertently creates breeding grounds for Aedes aegypti mosquitoes. Paired with scorching temperatures that tend to shorten the mosquito breeding cycle, the region is facing explosive outbreaks of dengue fever that endanger our most vulnerable: children and the elderly.

    The economic fallout is equally devastating. Dry fields mean millions of dollars in lost crops, forcing small agricultural businesses to collapse, needing urgent government relief to survive. Extreme fuel shortages have already paralyzed Cuba’s agricultural sector, cutting food output by 60% – the El Niño dry spell threatens to decimate it.

    At sea, warmer ocean waters fuel massive influxes of sargassum seaweed. Rotting sargassum chokes our beaches, destroying the local tourism industry that so many working families rely on. Tangled seaweed also damages nets and boat engines, slashing fish catches and driving up equipment costs for local fishers.

    In the south of Puerto Rico, the coastal town of La Parguera is currently witnessing a historic amount of sargassum on its shores. This has halted most of the boating activity in the area, which is the seaside town’s main tourist draw and economic driver.

    All over the Caribbean, from town halls to local group gatherings, the story I hear is always the same: constant headaches, lost work hours, failing health, and a sense that quality of life is silently being stolen. The compounding effects of heatwaves, drought, and marine destruction are exhausting our people, our islands.

    Climate change to blame

    Climate change makes each El Niño year hotter and more damaging. Higher baseline global temperatures increase the energy and moisture available for extreme weather. Latest projections show that El Niño may push the monthly global average temperature past 2°C of warming for the first time in early 2027. In the Caribbean islands, that will not just be breaking records – it’ll be breaking lives.

    Recently, I had the opportunity to share a panel with climate scientists behind what is known as the field of “attribution science” – or the science that compares today’s climate conditions to what the Earth’s climate would be like without human activity, particularly burning fossil fuels. They’re unequivocal: it’s no longer a question of whether extreme weather is caused by climate change, it’s just a question of how much.

      Attribution science recently got a boost from the U.S.’ top scientific advisory body. The National Academies of Sciences, Engineering and Medicine recognized that researchers’ methods have advanced considerably in recent years, resulting in better assessments on how much extreme weather can be attributed to human-caused climate change. It noted that attribution findings could be relevant in some types of legal cases, including those seeking damages from oil companies for climate impacts.

      This crisis, which is already taking a heavy toll on our communities’ survival, needs real, urgent, and structural action that goes beyond aid. With similar droughts now gripping parts of Asia and Africa, we’re falling into the familiar narrative of treating the looming humanitarian crisis as if no one was to blame, as if it is being caused solely by a natural phenomenon we can’t control.

      It’s not. The world was already on fire before its regular visitor, El Niño, came. While we need humanitarian action, we need climate action too, in order to permanently put out the flames.

      The post When taps run dry in the Caribbean, it’s not enough to blame El Niño appeared first on Climate Home News.

      When taps run dry in the Caribbean, it’s not enough to blame El Niño

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