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With voluntary commitments to cut methane pollution floundering, the prime minister of Barbados urged fellow leaders at the United Nations last month to draw up a “legally binding global agreement” to reduce emissions of the particularly potent greenhouse gas.
Mia Mottley told the UN Secretary-General’s Climate Summit in New York that voluntary efforts like the UAE-led Oil and Gas Decarbonisation Charter – signed by over 50 oil and gas companies – were “not enough” to rein in methane. She said governments should urgently discuss a “no more than two-or-three page agreement on the reduction of methane as a matter of legally binding obligations”.
The Barbadian leader – who has a global reputation for proposing new ideas on climate action and finance – said governments “do not need to reinvent the wheel”. She suggested replicating the 1987 Montreal Protocol that has phased out the production and use of CFC and other gases found in fridges and air conditioners that were responsible for opening a hole in the Earth’s ozone layer.
That protocol put in place legally binding reduction targets for these chemicals, many of which are also greenhouse gases, incentivising government policies to make companies redesign their appliances.
Emissions of ozone-depleting substances have since dropped by almost 100%, and the ozone layer is closing, with Mottley calling it “the most successful climate agreement in history”.
Why focus on methane?
Methane is a short-lived greenhouse gas that is more than 80 times more potent than carbon dioxide (CO2). Experts say cutting methane emissions is a “low-hanging fruit” for tackling global warming, as it would make a big difference with relatively small actions.
Methane emissions come mainly from the agriculture sector (40%), the oil and gas industry (35%) and waste (20%).
Since COP26 in Glasgow, 111 countries have signed up to the Global Methane Pledge – which aims to cut methane emissions by 30% by 2030, compared to 2020 levels.
But, in its latest global tracking update in May, the International Energy Agency said methane emissions from fossil fuels remain at stubbornly high levels. Commitments like the pledge have boosted target-setting and momentum, it added, but so far “few countries or companies have formulated real implementation plans for these commitments, and even fewer have demonstrated verifiable emissions reductions”.
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Mottley told the summit at UN headquarters that tightening regulation on methane emissions made sense for the planet, fossil fuel firms and farmers – and would help buy time in the short-term as countries roll out their national climate plans to cut greenhouse gases across the board.
Her call was backed by French President Emmanuel Macron and Tuvalu’s Prime Minister Feleti Teo, who both said in their speeches that a “binding commitment” on methane is needed. “We know that this is a reachable goal,” Macron said, adding that methane reduction would be a priority when France chairs the G7 next year.
A more difficult challenge than ozone?
But replicating the Montreal Protocol for methane will be challenging. The vast majority of ozone-depleting gases come from a relatively small number of appliances and so could be reduced relatively easily. On the other hand, methane escapes into the atmosphere from a wide variety of sources including belching cows, rice paddies, landfills, leaking gas pipelines, coal mines and oil production facilities.
While some emissions can be prevented cheaply or even profitably – particularly in oil and gas production – others, like those from cows, are more expensive and politically controversial to avoid.
Durwood Zaelke, president of the Institute for Governance and Sustainable Development, has previously campaigned against ozone-depleting substances and is now pushing for methane cuts. He spoke alongside Mottley and Macron at a high-profile meeting on methane in New York in late September.
He told Climate Home News that getting a “coalition of the willing” to agree on methane targets is more likely than persuading all the world’s governments to sign up to an agreement. Countries could make their targets legally binding through their own domestic law, he said.
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An international agreement is possible, he added, “but it also can start from the bottom up” if other governments – including sub-national ones like California and Punjab – adopted similar rules to the European Union’s methane regulation.
The EU requires oil and gas companies to detect and repair methane leaks and bans them from burning gas as a waste product in a process known as flaring. It is also imposing increasingly stringent methane intensity standards – opposed by the Trump administration in the US – on imported fossil fuels.
Zaelke said the next step was for Barbados to try and get the rest of the Climate Vulnerable Forum – a group of around 70 Global South countries which it now chairs – and other small island states on board with the idea.
He predicted that methane would have its “moment” at the COP30 climate summit in Brazil, as reduction of non-CO2 gases is one of the 30 objectives of the COP30 presidency’s “action agenda”.
Mottley’s proposal is expected to be discussed at the pre-COP gathering in Brasilia on October 13-14, although opposition from some countries will likely make reaching global consensus very difficult.
Citing comments by UN chief Antonio Guterres that we are on “the highway to climate hell”, Zaelke said: “We’ve got a methane emergency brake. If you pull it and turn the wheel, you can reverse course and slow warming in the near term more than any other way. I think this is becoming clear and so we’ll see the drumbeat for mandatory pick-up.”
The post Mottley’s “legally binding” methane pact faces barriers, but smaller steps possible appeared first on Climate Home News.
Mottley’s “legally binding” methane pact faces barriers, but smaller steps possible
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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.
Carbon dioxide (CO2) emissions from fossil fuels and cement are projected to fall by around 0.4% in 2026 to 38.2bn tonnes of CO2 (GtCO2), according to new figures from the Global Carbon Project.
This guest post is by:
- Dr Zeke Hausfather, Carbon Brief’s climate science contributor
- Prof Pierre Friedlingstein, chair of mathematical modelling of climate systems at the University of Exeter and part of the Global Carbon Project team.
Carbon dioxide (CO2) emissions from fossil fuels and cement are projected to fall by around 0.4% in 2026 to 38.2bn tonnes of CO2 (GtCO2), according to new figures from the Global Carbon Project.
The 21st edition of the annual “global carbon budget” report, published today, says that this small decline is largely due to a 1.9% drop in emissions from oil and the energy shock triggered by the Iran conflict and the closure of the strait of Hormuz.
Emissions from coal continue to increase slightly.
The Global Carbon Project’s projections for fossil fuel and cement CO2 emissions in 2026 are preliminary, with a range that spans a fall of -1.5% to a rise of +0.6%.
This means a small increase in emissions can not be ruled out.
Emissions from land-use change, such as deforestation, are projected to rise in 2026.
This is primarily driven by peat fires and forest degradation in south-east Asia and is linked to the development of a strong El Niño event this year.
As a result, total CO2 emissions from fossil fuels and land use are projected to reach a record high of 43.3GtCO2 in 2026 – marginally above 42.8GtCO2 in 2025.
Research published alongside the report by the same team in Nature Climate Change finds that the growth in solar, wind and electric vehicles (EVs) now offsets around two-thirds of the emissions that would otherwise come from rising energy demand.
However, the deployment of these technologies is not yet enough to push global emissions into a sustained decline, according to the study.
The 2026 global carbon budget report also estimates that:
- Fossil emissions are projected to fall in China (-0.9%), the US (-1.3%) and the EU (-1.5%) in 2026, but rise by 4.4% in India.
- Oil emissions are projected to fall in every major region, with the largest drop in China (-4.6%).
- Land-use emissions averaged 4.9GtCO2 per year over 2016-25, around 21% lower than the decade before.
- Total CO2 emissions (fossil and land-use) grew by an average 0.3% per year over the past decade (2016-25), compared with 1.7% per year over the decade before.
- The remaining carbon budget to limit warming to 1.5C is 150GtCO2, or less than four years of current emissions.
- The land sink in 2025 was the highest on record, rebounding after being weakened during the 2023-24 El Niño. The current El Niño is expected to weaken the land sink in 2027.
- The concentration of CO2 in the atmosphere is set to reach 427.7 parts per million (ppm) in 2026, 54% above pre-industrial levels.
(For more on previous editions of the Global Carbon Project’s annual report, see Carbon Brief’s coverage in 2025, 2024, 2023 and 2022.)
Total emissions edge up as land-use emissions rise
Total global CO2 emissions, which combines fossil fuels and land-use change, are projected to reach a record high of 43.3GtCO2 in 2026, up from 42.8GtCO2 in 2025.
The increase in 2026 comes entirely from a projected rise in land-use emissions, which are more challenging to estimate than fossil emissions.
(The global carbon budget groups emissions from fossil fuels and cement production as “fossil emissions”. Carbon Brief follows this convention throughout this piece.)
If land-use emissions had stayed at 2025 levels, total emissions would have fallen slightly in 2026 to around 42.6GtCO2.
Each edition of the global carbon budget updates the historical record as new data and methods become available. The chart below shows total emissions in this year’s budget compared with the five previous editions.