Perrine Fournier is a trade, mining, and forest campaigner at Fern.
The threat that mining critical raw materials poses to some of the planet’s most important ecosystems is beyond dispute. To prevent it, some places on Earth must be declared off-limits for mining under any circumstances. Work has already began to identify them.
A global power struggle to secure strategic resources powering the energy transition, AI and weapons systems is driving growing demand for minerals such as copper, cobalt, lithium, nickel and manganese, which are used to make electric vehicles (EVs), batteries, wind turbines and other clean energy technologies needed to transition away from fossil fuels.
This mining boom is compounding the threats that extraction poses to precious ecosystems – including tropical forests which are vital to address climate change – and the communities who depend on them.
Preventing this environmental destruction and ensuring that mining is carried out within planetary boundaries is urgent. One solution that is gaining traction has long been advocated by Indigenous groups: creating mining no-go zones.
Fern and a group of NGOs in consultations with Indigenous Peoples’ organisations have began to sketch out a methodology to map out where mining poses unacceptable social, environmental and human rights-related risks and should be prohibited.
Off-limits: Fragile ecosystems that store carbon
The methodology is based on six criteria to determine where mining should be off-limits.
This includes areas protected under international conventions; areas with high conservation value from intact forests to key biodiversity hotspots; forests, peatlands and wetlands that are critical for carbon storage; significant ecosystems such as small islands, mangroves and grasslands; critical water bodies and Indigenous Peoples’ territories.
Around half of the of the metals and minerals needed for the energy transition are located on or near Indigenous Peoples’ territories.
A case in point is Brazil, one of the most mineral-rich countries on earth. Recent research shows that the expansion of mining threatens the conservation of about 363,000 km2 of protected land in the Brazilian Amazon, which consist mainly of forests, and is home to 195,000 traditional and Indigenous people.
Deforestation is a major driver of climate change as it releases carbon stored in the trees into the atmosphere, weakening the forests’ role as a carbon sink. Most of the Brazilian Amazon should therefore be off-limits to mining, both to protect Indigenous Peoples’ rights and because of its crucial role for the climate and biodiversity.
In the Democratic Republic of Congo, mining has had a devastating impact on the precious Miombo forest, one of the world’s largest dry forest ecosystems, and local peoples’ food security. This too is an area where mining should not be allowed to take place.
Protected areas must be default no-go zones
In Europe, efforts to secure access to minerals is also threatening fragile ecosystems. Recent reporting revealed that the European Commission disregarded expert advice when selecting “strategic” mining sites eligible for streamlined permitting procedures, with several environmentally and socially controversial projects added to the list after they initially failed to meet expert assessments.
One project which met the expert assessment but is nevertheless attracting controversy is the Sakatti nickel mining project in Finnish Lapland.
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Part of its nickel deposit lies under a rich peat bog ecosystem, a major carbon store which developed when glacial rivers and a lake melted at the end of the late Ice Age. The site is protected under Finnish law and is as part of the Natura 2000 network intended to protect Europe’s most valuable species and habitats. These legal safeguards are on the verge of being overridden. Such protected areas should always remain off-limits to mining.
Kicking starting a discussion
To prevent mining from undermining human rights and global climate and biodiversity goals, we urgently need to adopt a global and precautionary approach. This should start with a shared definition of which areas on land and sea should be considered off-limits for extraction.
The methodology we propose is intended to kick-start a broader and transparent discussion, based on scientific, legal and social criteria, in which rights-holders and Indigenous Peoples’ organisations have a seat at the table. No mining should go ahead if it doesn’t have the Free Prior and Informed Consent (FPIC) of Indigenous Peoples’ or local communities.
Many of the restricted areas are bound to lie in forested tropical countries in the Global South, which understandably want to capitalise on their resources to spur industrial development and create jobs. But history has taught us that relying on a single resource for development runs the risk of being trapped in a resource curse. The more diversified an economy is, the more secure it is.
Reducing mineral demand
Our modelling shows that for minerals such as nickel, cobalt, lithium, there are sufficient resources that could be mined outside of these restrictive areas to wean the global economy away from climate-wrecking fossil fuels and shift to clean energy systems.
However, that requires hard policy choices, such as reducing mineral demand by promoting more efficient vehicles and alternative battery technologies that are less reliant on critical minerals, as well as better public transport, active travel and car sharing opportunities.
In addition, recycling has a major role to play. A major study recently showed that Europe could meet half of its critical mineral needs through recycling by 2050.
Some mining to access the materials the world needs to address climate change is both inevitable and necessary. But agreeing on a framework to restrict mining in the world’s most sensitive areas will protect them from its ravages, and break the destructive patterns of the past.
The post We need no-go mining zones for the energy transition to be just: Here’s how it could work appeared first on Climate Home News.
We need no-go mining zones for the energy transition to be just: Here’s how it could work
Stientje van Veldhoven is Minister of Climate and Green Growth for the Netherlands.
When we co-hosted the first-ever conference on transitioning away from fossil fuels (TAFF) this April, the world was reeling from the volatility in oil and gas prices due to the Hormuz blockade. Fossil fuels moved to the centre of the debate as country leaders scrambled to secure supplies for their people.
We saw the very opposite in Santa Marta. Nearly 60 nations came together with 2,600-plus participants from civil society and community organisations, businesses and scientists to discuss concrete solutions on how governments can shift away from fossil fuels. Together, we defined the ‘Santa Marta process’ to serve as an extra engine for the broader process of the UNFCCC.
The Santa Marta process will see expert groups and committed countries develop national roadmaps, chart pathways to overcome financial constraints, and drive economic transformation. We made a multi-year commitment to take this process forward. With Tuvalu and Ireland taking over as co-chairs for 2027, transitioning away from fossil fuels is now moving from words to action.
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Work gets underway
At the opening of the Santa Marta conference, my co-chair Colombia’s then energy minister Irene Veléz Torres and I repeatedly stressed one thing: that the forum was not a space for negotiations, but a forum for countries and other partners to discuss practical steps to move away from fossil fuels.
Since then, we have seen three roadmaps already submitted: by France, Germany and our own. Pacific Island ministers also recently announced their intention to develop a regional roadmap to transition away from fossil fuels. And I called on the European Commission to do the same for the European Union.
On top of this, numerous countries are already working on parts of the transition, such as phasing out coal or ending fossil fuel subsidies. More countries are expected to follow soon.
Workstreams were launched in early August, followed by sign-ups from countries willing to take a larger role and lead on organising different activities. Each workstream has an assigned lead organisation (or madrina). Each has its own working structure.
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Workstream 1 focuses on supporting countries in developing and implementing flexible, country-owned national roadmaps. It operates as an open, collaborative hub that coordinates partner institutions to provide tailored technical, financial and policy support directly aligned with each country’s specific needs and existing frameworks. The consortium, which functions as a hub, currently consists of the NDC Partnership, the Powering Past Coal Alliance, the World Resources Institute and the newly established Science Panel on the Global Energy Transition.
Workstream 2 focuses on mobilising collective coalition power to tackle national and international financial constraints, debt-related barriers and macroeconomic dependencies that hinder the transition away from fossil fuels. Starting with a scoping phase, it will deliver transparent, actionable recommendations and reform solutions to support countries’ structural fiscal needs at global fora. Its madrinas are the International Institute for Sustainable Development and Transforma, a Latin American think-and-do-tank.
Workstream 3 focuses on driving economic transformation by mapping green partnership potential, decarbonising trade balances and building competitive, mutually beneficial clean markets. It aims to help countries, especially producers, diversify their economies, scale domestic value creation, and unlock collective trade opportunities. The madrina is the Organisation for Economic Co-Operation and Development working together with the South Centre.
Incorporating Santa Marta into COP
What was abundantly clear in Santa Marta is that our coalition’s efforts are a strong support to, rather than a replacement for, the COP process. Over the past decade or so, the focus at COPs was on setting goals. Now we must focus on implementation. The COP31 presidencies have previously indicated their willingness to incorporate elements of the Santa Marta process into COP31 outcomes. We look forward to seeing how we can achieve this together.
The Brazilian COP30 Presidency delivered its global roadmap on the transition away from fossil fuels – a voluntary toolkit for countries that want to move ahead – just before the COP started in Antalya on Monday. During the coming two weeks, it’s critical that we see more concrete, actionable roadmaps for the fossil fuel phase-out. These documents can be crucial for a strong second Global Stocktake of national climate plans in two years’ time.
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At COP31, a variety of TAFF-related events will be hosted, focusing on next steps within the Santa Marta workstreams. We welcome any leader and expert from around the world to take part as they work to develop their roadmaps, identify the fossil fuel subsidies they need to phase out, or establish green/clean markets at home.
Only by reducing fossil fuel demand and replacing it with clean electricity to run our economies can we all become more economically resilient and sharply cut the pace of climate change.
The post COP31 outcome needs to prioritise transition away from fossil fuels appeared first on Climate Home News.
COP31 outcome needs to prioritise transition away from fossil fuels
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?