Indigenous cultural revival and re-enchantment with nature: the journey of the Colombian Muysca people

Indigenous cultural revival and re-enchantment with nature: the journey of the Colombian Muysca people

This story first appeared at Rapid Transition Alliance.

By Matt Rendell
This story weaves the indigenous cultural revival of the Muysca people of Suba in Colombia, together with the transition to more sustainable living. It is contributed by award-winning author Matt Rendell who spoke with Muysca social activists and grew to know the community through his work as a cycling journalist in the riding obsessed country, and the elite cyclist, Nairo Quintana, who is probably the best known international Muysca advocate.

As the climate emergency bites, sustainable new social and cultural practices are urgently needed. Lasting change may require not just temporary good intentions, but permanently reconfigured identities. Around the world, groups are already working hard on such a project. On a steep hillside in an area called Suba above Bogotá, the capital of Colombia, a new group of Colombians are claiming ancestry from the ancient Muysca people – indigenous people whose land this was when the Spanish invaded in the 1530s – and proposing a complete regeneration of their culture. They intend to restore the language and return the landscape to its previous mystical role, bringing what remains from history alive with new myths and rituals. The group believes it has much to teach the rest of the world about understanding how we are all indigenous people with a need to connect to shared places, traditions, and rituals.

The Cabildo Indígena Muysca de Suba – the local organisation spearheading the Muysca revival – has its centre in the town square, where traditional crafts such as weaving are taught, and the beautiful fabrics produced are used to raise money for the project. This small but ambitious organisation is trying to reverse the identity loss caused by urbanisation through restoring the Muysca collective memory. Its leader, anthropologist Jorge Yopasa, explains how much of the knowledge is still available:

“We read what the anthropologists say, and the historians and archaeologists, but we also talk to our grandparents. Oral history yields surprising results. What the anthropologists say they were doing in 1680, our grandparents remember doing in 1960 or 1970.”

Numerous small vegetable plots form urban gardens across the slopes, alongside traditional round houses with conical roofs, traditionally made with wood, clay and reed, but now often made from recycled materials. These houses face East in memory of how, in pre-Columbian times, such dwellings might be arranged in large enclosures in the form of a vast cosmological clock. The East and West-facing doors turned the buildings themselves into a three-dimensional calendar detecting equinoxes and solstices. The people who live here are researching their own indigenous history, re-planting their traditional foods – such as quinoa – and reclaiming and cleaning up what they see as their land. This is an environmental, social, and spiritual effort. They wish to reverse what they see as the erosion of the spiritual dimension that came with urbanisation. They hope to undo the negative, impoverishing impact of science and Enlightenment thinking that the sociologist Max Weber described in his famous expression, “the disenchantment of the world.”

The Muysca have already been under attack for hundreds of years. But Muysca quinoa and the Muysca language are on their way back, and linguists are using old, colonial dictionaries, and surviving, closely-related languages, to revive the old tongue. Nearly five centuries after the Spanish conquest, the Muysca revival is real.

Credit: “Quinoa” by RahelSharon (CC BY-NC-ND 2.0)

Wider relevance

Protecting the world’s indigenous inhabitants has been shown to be an effective way of safeguarding the natural world – particularly if knowledge held by the older generations can be saved in time to be passed on. Awareness of this is growing slowly and there are currently active campaigns by indigenous peoples to support elders whose intimate knowledge of the Amazon is threatened by Covid-19. But there is another indigenous group that are often forgotten: the original dwellers in the spaces now occupied by the world’s cities, dispossessed by modern development of their land and culture, and only now rediscovering and reviving their cultural specificity as a spiritual, environmental, anti-consumerist cultural force for good.

Modern urban sprawl has taken over indigenous territories all over the Americas, Africa, and Asia. Only now are they beginning to reconstruct their identities, and build, as they do so, a new way of working-class urban existence that encompasses and absorbs youth culture, environmentalism, the rejection of consumerism, and the re-spiritualisation of the cosmos. The modern Muysca call this “el proceso” – the process.

Of course, the Muysca are a small group who are unlikely to be able to shift national policy. But openness to their culture could bring with it an understanding of other ways of being in the world. For example, the pre-Columbian system worked on gift-exchange rather than currency. And before the arrival of the European invaders, gold was not used as currency of exchange, but as a means of communicating with the gods. It was mixed with copper, moulded into shining religious figurines called tunjos and, within hours of production by the Muysca metalworkers, buried in the earth or dropped into lakes in a passion play of the visible and the invisible. The urban Muysca today are not rich in gold as their ancestors were. In fact, they lie right at the base of Colombia’s social pyramid. But their decision to take an active role in retelling their own history is interesting. Today, the Muysca elaborate new stories of their ancestral past, integrating, revising, and occasionally forgetting ‘official’ versions imposed by representatives of the State.

Context and background

After years of urban expansion, during which Bogotá engulfed the remaining of the Muysca people, it finally annexed Suba in 1954. By then, much of their identity had been forgotten. But, according to the academic Pablo Felipe Gómez, who has spent twenty years studying the urban Muysca movement, “Most of these elders never recognised that they were Muysca. Their identity lay dormant in the memory because of the historical processes that had overwhelmed them. No one ever told them that they were indigenous!”

When Carlos Caita, the first governor of the Suba cabildo or indigenous council, began studying land titles in the 1980s, he realised that they went back as far as the abolition of indigenous reserves and collective indigenous property in 1875, when the land had been distributed among five resident Muysca families. After its annexation by Bogotá, the families who had not sold their lands were dispossessed by unscrupulous surveyors and lawyers, and the Muysca, bereft of both language and traditions, disappeared into a historical dead-end as manual labourers or caretakers of other people’s property.

Credit: “Bogota, Colombia” by szeke (CC BY-NC-SA 2.0)

In 1990 descendants of the five families resident on the nineteenth-century Muysca reservation began legal proceedings to recover their lost estates. In 1991 Colombia adopted a new Constitution that undertook to recognise and protect its ethnic and cultural diversity. Under the framework established by this new Constitution, the Ministry of the Interior gave the group of five families its blessing, thereby transforming it into the first urban Muysca community. Before long, the descendants of peoples expunged from history centuries before began to assert their indigenous identity.  Between 1991 and 2006, four Muysca councils were given state recognition and Muysca was one of 101 ethnic identities listed in the 2005 national census. However, since 2006, the State has refused to certify further groups, perhaps seeing that the community in Suba had tripled its membership in a decade, and that new organisations were emerging. The rebuilding of their cultures proposed by these groups, reviving ancient myths, rituals and elaborating new ones, also meant bringing back their language, which was forbidden in 1770 by royal decree, when Spanish became the dominant language for social, religious, economic, and political reasons.

Enabling factors

Leaders who are inquisitive about the past and about culture – in this case anthropologists – undoubtedly helped the transition, along with some favourable legislation in the form of a Constitution that was trying to renew itself in order to include formerly excluded people. This interest in the past includes the chronicles of the Conquest, which contain accounts of Muysca legends taken down by the priests who accompanied the Conquistadors. These have been scoured to identify possible sources from which to shape a modern Muysca culture. However, to renew a culture and reconnect it with the land, detailed knowledge from the past plus a generous dose of imagination to fill in the missing gaps has enabled the Muysca people to rebuild – and to regenerate when rebuilding is no longer possible.

The local food illustrates this process. The area’s name Suba means “quinoa seed.” The Conquistadors long ago replaced quinoa, a Muysca staple, with wheat. But the old ways, once outmoded, have a way of coming back, and local people are beginning to grow vegetables and medicinal plants of spiritual significance to the Muysca. These include sweetcorn, potatoes, coriander, uchuva – known in the UK as physalis and in North America as golden berry – and, of course, quinoa, which has taken the better part of five hundred years to become the latest superfood. There are other examples of how modern life rejects the past, stigmatises it, then rediscovers it with a premium price tag attached. For example, the crop hemp, once enormously important in Europe for making rope, clothing and a huge range of materials, has returned after decades in the wastebin as an alternative, more sustainable crop for making designer clothing and as an insulator in eco-builds.

Perhaps the extreme poverty of Colombian urban life for many has turned people elsewhere to look for a better kind of life – particularly with the knowledge that it was not always this way. Young Muysca talk about how their grandparents used to eat trout from the Bogotá River. To do so today would be unthinkable: millions of gallons of industrial chemicals, farm run-off, household detergents and human waste drain unfiltered into it, while it has become a sewer to Bogotá’s 8 million inhabitants, and for hundreds of thousands more along its basin. The river has become so toxic that inspectors require oxygen masks and special clothing. The Muyscas are part of the environmental movement pressing for a clean-up. Many are active in public and development policy, fighting to save the environment. These people recognise how urban life separates economic life from nature and separates people from their spiritual selves; they want to create a new way of urban living that will not destroy the planet. This is something we have seen in other places, from London’s National Park City movement to efforts to pedestrianise cities and grow food in cities.

 

Banner image by Aris Gionis at Flickr

Licence: CC BY-NC 2.0

Why Today’s Bright Green Environmentalists Won’t Save the Planet

Why Today’s Bright Green Environmentalists Won’t Save the Planet

By Lierre Keith, Derrick Jensen, and Max Wilbert

“The beauty of the living world I was trying to save has always been uppermost in my mind,” Rachel Carson wrote.“That, and anger at the senseless, brutish things that were being done.”

Silent Spring, which inspired the modern environmental movement, was more than a critique of pesticides, it was a cri de couer against industrialized society’s destruction of the natural world.

Yet five decades of environmental activism haven’t stopped the destruction, or even slowed it. In those same decades, global animal populations have dropped by 70 percent. Right now, we are losing about one football field of forest every single second. Looking forward provides no solace: the oceans are projected to be empty of fish by 2048.

A salient reason for this failure is that so much environmentalism no longer focuses on saving wild beings and wild places, but instead on how to power their destruction. The beings and biomes who were once our concern have disappeared from the conversation. In their place we are now told to advocate for projects like the Green New Deal. While endangered ecosystems get a mention, the heart of the plan is “meeting 100 percent of the power demand in the United States through clean, renewable, and zero-emission energy sources” in the service of industrial manufacturing.

This new movement is called bright green environmentalism.

Its advocates believe technology and design can render industrial civilization sustainable, and that “green technologies” are good for the planet. Some bright greens are well-known and beloved figures like Al Gore, Naomi Klein, and Bill McKibben as well as organizations like the Sierra Club, Greenpeace, and Audubon. These committed activists have brought the emergency of climate change into consciousness, a huge win as glaciers melt and tundra burns. But bright greens are solving for the wrong variable. Their solutions to global warming take our way of life as a given, and the planet’s health as the dependent variable. That’s backwards: the planet’s health must be more important than our way of life because without a healthy planet you don’t have any way of life whatsoever.

The bright green narrative has to ignore the creatures and communities being consumed. Take the Scottish wildcat, numbering a grim 35, all at risk from a proposed wind installation. Or the birds dying by the thousands at solar facilities in California, where concentrated sunlight melts every creature flying over.

Or the entire biome of the southern wetland forest, being logged four times faster than South American rainforests. Dozens of huge pulp mills export 100 percent of this “biomass” to Europe to feed the demand for biofuels, which bright greens promote as sustainable and carbon-neutral. The forest has a biological diversity unmatched in North America, lush with life existing nowhere else and barely hanging on. This includes the Southeastern American Kestrel. They need longleaf pine savannahs, and longleaf pine have been reduced to 3% of their range. The kestrels depend for their homes on red-cockaded woodpeckers, who exist as a whisper at 1% of historic numbers. Last in this elegiac sample is the gopher tortoise. Four hundred mammals, birds, reptiles, amphibians, and insects cannot survive without the protective cover of the burrows dug by tortoises, tortoises now critically endangered. All these creatures are our kin: our fragile, wondrous, desperate kin, and environmentalists would have them reduced to pellets, shipped to Europe, and burned, while calling their slaughter “green.”

Facts about renewable energy are worse than inconvenient.

First, industrial civilization requires industrial levels of energy. Second is that fossil fuel — especially oil — is functionally irreplaceable. Scaling renewable energy technologies like solar, wind, hydro, and biomass, would constitute ecocide. Twelve percent of the continental United States would have to be covered in windfarms to meet electricity demand alone. To provide for the U.S.A.’s total energy consumption, fully 72% of the continent would have to be devoted to wind farms. Meanwhile, solar and wind development threaten to destroy as much land as projected urban sprawl, oil and gas, coal, and mining combined by 2050.

Finally, solar, wind, and battery technologies are, in their own right, assaults against the living world. From beginning to end, they require industrial-scale devastation: open-pit mining, deforestation, soil toxification that’s permanent on a geologic timescale, extirpation of vulnerable species, and use of fossil fuels. In reality, “green” technologies are some of the most destructive industrial processes ever invented. They won’t save the earth. They’ll only hasten its demise.

There are solutions, once we confront the actual problem.

Simply put, we have to stop destroying the planet and let the world come back. A recent study in Nature found we could cut the carbon added to the atmosphere since the Industrial Revolution in half by reverting 30% of the world’s farmland to its natural state. This would also preserve 70% of endangered animals and plants. This is the lowest of low hanging fruit when it comes to combating climate change and healing our planet. Everywhere there are examples of how the wounded are healed, the missing appear, and the exiled return. Forests repair, grasses take root, and soil sequesters carbon. It’s not too late.

The green new deal has reforestation as one of its goals, but it’s not the main goal, as it should be. If environmentalism is going to help save the planet — and if it’s going to respond to global warming commensurate with the threat — it needs to return to its roots, and remember the love that founders like Rachel Carson had for the land. We need to pledge our loyalty to this planet, our only home.

There’s no time for despair.

Wildcats and kestrels need us now. We have to take back our movement and defend our beloved. How can we do less? And with all of life on our side, how can we lose?


Derrick Jensen, Lierre Keith, and Max Wilbert are the authors of the forthcoming book, Bright Green Lies: How the Environmental Movement Lost Its Way and What We Can Do About It. The book will be available March 16th, but you can pre-order to your local bookstore or library via IndieBound now.

Deadliest Year For Environmental Activists

Deadliest Year For Environmental Activists

This piece consists of excerpts from two articles. In the first one, Ashoka Mukpo discusses the report by Global Witness on the killings of environmental defenders in 2019. In the second article, Leilani Chavez describes the threats posed on environmental defenders by the current Rodrigo government.


By Ashoka Mukpo/Mongabay

  • In a new report, the watchdog group says that at least 212 environment and land defenders were killed across the world in 2019.
  • The deadliest countries were Colombia and the Philippines, with 64 and 43 killings respectively.
  • Despite making up only 5% of the world’s population, representatives of Indigenous communities accounted for 40% of those killed.
  • Killings related to agribusiness jumped by 60%, to 34 in 2019 – researchers say as consumption of commodities like beef and palm oil increases, so too will deadly conflict over land.

2019 was the deadliest year on record for environmental activists, according to a new report by the advocacy watchdog Global Witness. In total, the group says that at least 212 people were killed across the world in retaliation for their defense of land and the environment, with those representing Indigenous communities bearing a disproportionate brunt of the violence.

Many of the killings were linked to battles over control of forests that are critical to the global fight against climate change, said Chris Madden, a senior campaigner at Global Witness.

“Looking at the cases that we’re seeing and the issues these people are working against, they’re often the very same causes of climate breakdown,” he told Mongabay in an interview. “So that’s why we’re saying they’re at the front line of the climate crisis.”

Topping the list of the deadliest countries for environmental defenders in 2019 were Colombia and the Philippines, with 64 and 43 killings respectively. In Colombia, the figure was more than double the number who were murdered in 2018. Overall, the most dangerous region for defenders was Latin America, which saw two-thirds of the global death toll, with the Amazon alone accounting for 33 deaths.

Despite only making up 5% of the world’s population, activists representing Indigenous communities, who are often on the front lines of conflict over forests and land, comprised 40% of those killed.

In Colombia, the 2016 peace agreement signed between the government and the leftist guerrilla group FARC is causing a scramble for control over lucrative resources left behind in the group’s wake.

As FARC insurgents demobilize under the terms of the agreement, paramilitary and other criminal groups are rushing in to fill the void, with Indigenous communities suffering as a result of the power struggle. Those communities accounted for half of the documented killings in the country despite representing less than 5% of Colombia’s population.

In late May, Mongabay published video of paramilitaries firing assault rifles into an Indigenous Emberá town and forcing members of the community to flee by canoe.

When environmental defenders are killed in Colombia, the courts rarely deliver justice. According to Global Witness, nearly nine in 10 murders of human rights activists in the country do not lead to a conviction.

Elsewhere, the deaths of activists have been linked to intimidation and violence carried out on behalf of repressive governments. Killings in Honduras jumped from four in 2018 to 14 in 2019, giving it the highest per capita rate of any country analyzed by Global Witness. In the Philippines, 2019’s toll brings the total since Rodrigo Duterte took office in mid-2016 to 119 — almost double the figure for the comparable period before his election.


By Leilani Chavez/Mongabay

  • Attacks on environmental and land defenders in the Philippines have escalated under President Rodrigo Duterte, with at least 43 deaths in 2019, watchdog group Global Witness says in its latest report.
  • It recorded a total of 119 defender deaths in the Philippines since Duterte took office in mid-2016.
  • Martial law in Mindanao, which was only lifted last December, combined with Duterte’s counterinsurgency campaigns and wide-scale anti-drug war, exacerbated the threats against defenders, local groups say.
  • A plurality of the casualties in the global tally are in mining and agribusiness; the Philippines registered the most number of deaths in both sectors, the report says.

Forty-three land and environmental defenders were killed in the Philippines in 2019, according to a new report from the watchdog group Global Witness. The tally marks out the Philippines as the most dangerous country in Asia and the second most dangerous in the world for those taking a stand against environmental destruction.

According to the group, the criminalization of environmental and land defenders under the mantle of anti-terrorism policies imposed by President Rodrigo Duterte contributed to the attacks in the Philippines in 2019.

“[The Philippines] has been consistently named as one of the worst places in Asia for attacks against defenders,” the report says. “The relentless vilification of defenders by the government and widespread impunity for their attackers may well be driving the increase.”

The Philippines has been frequently listed among top countries considered dangerous for environmental and land defenders in Global Witness’s annual reports, and this year is no exception.

In 2016, the watchdog recorded 28 environmental and land defender deaths in the Philippines, a figure that rose to 48 deaths in 2017 — regarded as the bloodiest year on record in the Philippines and the highest number ever documented in an Asian country, Global Witness said.

In 2018, 30 deaths were recorded in the country, which put it in the top spot in the global rankings. Casualties for that year include nine sugarcane farmers, including four women and two children, who were shot by a group of unidentified gunmen after tilling a contested plot of land in the central Philippines.

Since Duterte took office in June 2016, Global Witness has listed a total of 119 killings of environmental and land defenders; this is double the combined tallies of recorded killings under his predecessors. For 2019, Global Witness reported 43 deadly attacks on environmental and land defenders in the Philippines, placing it behind only Colombia with 64 cases.

The attacks have been linked to Duterte’s counterinsurgency policies, including the declaration of martial law in Mindanao to squash a group of ISIS sympathizers who briefly took over the city of Marawi in 2017. The campaign to retake the city lasted five months, until October 2017, but Duterte only lifted martial law in December 2019, after extending it three times in a span of two years.

“Martial law ended in Mindanao without abuses by the civilian sector, by the police, by the military,” the president said in his fifth state of the nation address on July 27. Human rights groups, however, say otherwise, accusing martial law of breaching the civil and political rights of more than 800,000 people, including environmental and land defenders.

Featured image: Kyle Johnson via Unsplash

 

Indigenous Leader: “We’re fighting NOT to have roads or electricity.”

Indigenous Leader: “We’re fighting NOT to have roads or electricity.”

Editors note: in her book Solar Storms, the Chickasaw writer Linda  Hogan describes the changes that come with electrification of a rural indigenous community:

In a split second, the world changed. Even the migratory animals, who flew or swam by light, grew confused… once seen, it could  easily have become a need or desire.

With the coming of this light, dark windowless corners inside human dwellings now showed a need for cleaning or paint. Floors fell open to scrutiny. Men and women scrubbed places that had always before been in shadow. Standing before mirrors, people looked at themselves as if for the first time, and were disappointed at the lines of age, the marks and scars they’d never noticed or seen clearly before. I, too, saw myself in the light, my scars speaking again their language of wounds. But it seemed the most impressive to those who had not long ago used caribou fat or fish oil to fuel their lamps…

…those who wanted to conquer the land, the water, the rivers that kept running away from them. It was their desire to guide the waters, narrow them down into the thin black electrical wires that traversed the world. They wanted to control water, the rise and fall of it, the direction of its ancient life. They wanted its power…

One smart village of Crees to the east of us rejected electricity. They wanted to keep bodies and souls whole, they said. Some of the Inuits said if they had electricity then they’d have indoor toilets and then the warm buildings would thaw the frozen world, the ground of permafrost, and everything would fall into it. They saw, ahead of time, what would happen, that their children would weaken and lose heart, that the people would find no reason to live.”

Many people, even leftists, still assume that so-called “development” is a positive thing. We at Deep Green Resistance, and many indigenous people and critics of modernity, disagree. Civilization and development are destroying the planet and impoverishing human culture. The costs of development far, far outweigh the benefits.

“UNITED NATIONS (AP) — To hear Ati Quigua tell it, New York City is a place where people who don’t know each other live stacked inside big buildings, gorging on the “foods of violence,” and where no one can any longer feel the Earth’s beating heart.

Quigua, an indigenous leader whose village in Colombia sits on an isolated mountain range rising 18,700 feet (5,700 meters) before plunging into the sea, is just one of over 1,000 delegates in town for the 15th Session of the United Nations Permanent Forum on Indigenous Issues that ends Friday.

“On top of the temples of the goddess and Mother Earth, they are building castles, they are building cities and building churches, but our mother has the capacity to regenerate,” Quigua said. “We are fighting not to have roads or electricity — this vision of self-destruction that’s called development is what we’re trying to avoid.”

Read the full article on the Associated Press website.

Image by atiquigua, CC BY 4.0

Colombia Supreme Court Rules that Amazon Region is “Subject of Rights”

Colombia Supreme Court Rules that Amazon Region is “Subject of Rights”

Featured image: Dan From Indiana on flickr. Some Rights Reserved.  The Rights of Nature Movement continues to advance through lawmaking and court decisions.

     by The Community Environmental Legal Defense Fund (CELDF) via Intercontinental Cry

MERCERSBURG, PA, USA: Today, the Colombia Supreme Court of Justice issued a decision declaring that the Amazon region in Colombia possesses legal rights.

The Court declared that the “Colombian Amazon is recognized as an entity, a subject of rights” which include the right to “legal protection, preservation, maintenance and restoration.”

The Supreme Court’s decision builds on the precedent set in November 2016, when Colombia’s Constitutional Court ruled that the Atrato River possessed legal rights to “protection, conservation, maintenance, and restoration.” The Supreme Court refers to the 2016 decision in its ruling.

 The Colombia Supreme Court ruling focused on the devastating impacts of deforestation and climate change on the Amazon, and the need to make significant change in how the region is protected.

In making its finding that the Amazon has rights, the Court cited the Constitutional Court’s 2016 opinion, in which that court wrote that it was “necessary to take a step forward in jurisprudence” to change the relationship of humankind with nature before “before it is too late or the damage is irreversible.”

The Community Environmental Legal Defense Fund (CELDF) – with its International Center for the Rights of Nature – has been at the forefront of the movement to secure legal rights of nature, partnering with communities, indigenous peoples, and governments in developing the world’s first Rights of Nature laws.

Transforming nature from being treated as property under the law, to be considered as rights-bearing – and thus in possession of legally enforceable rights – is the focus of the growing Rights of Nature movement.

Throughout history, women, indigenous peoples, and slaves have been treated as property under the law, without legal rights. Legal systems around the world today treat nature as property, and thus right-less. Under these systems, environmental laws regulate human use of nature, resulting in the decline of species and ecosystems worldwide, and the acceleration of climate change.

The first law was passed in Tamaqua Borough, Pennsylvania, in the United States, in 2006. Today, dozens of communities in more than 10 states in the U.S. have enacted Rights of Nature laws. CELDF assisted in drafting the first Rights of Nature constitutional provisions, which are part of the Ecuador Constitution of 2008.

Mari Margil, CELDF’s Associate Director who heads the organization’s International Center for the Rights of Nature explained, “The Court’s decision is an important step forward in moving to legal systems which protect the rights of nature.”

She added, “The collapse of ecosystems and species, as well as the acceleration of climate change, are clear indications that a fundamental change in the relationship between humankind and the natural world is necessary. We must secure the highest legal protections for nature through the recognition of rights.”

About the Community Environmental Legal Defense Fund (CELDF) & the International Center for the Rights of Nature

The Community Environmental Legal Defense Fund’s mission is to build sustainable communities by assisting people to assert their right to local self-government and the rights of nature. CELDF’s International Center for the Rights of Nature is partnering with communities and organizations in countries around the world to advance the rights of nature.

Today, CELDF is partnering with communities, indigenous peoples, and organizations across the United States, as well as in Nepal, India, Australia, and other countries to advance rights of nature legal frameworks.