SPECIAL REPORTS AND PROJECTS
Forest Concessions, Colonial Concept
Published
3 years agoon

What a certain historiography terms civilizational expansion or capital’s expansion has in fact been the invasion and de-territorialization of peoples and communities using much epistemic and territorial violence. Concessions have been granted in areas that are not demographic voids, a colonial concept that ignores the fact that they have been populated for millennia.
Recently, peasant populations of the Brazilian savanah (cerrado), known as Back Communities and Pasture Fencing (Comunidades de Fundo e Fecho de Pasto), have been questioning the legal instrument of ‘concession of the real right of use’ (concessão de direito real de uso) that has been proposed by the Brazilian state to regularize the lands traditionally occupied by them. Through this instrument, the state grants for a certain period of time the right of use but retains ownership of the land. This instrument has been used in situations where the social interest, including the environmental dimension, is recognized. A specificity of the Comunidades de Fundo e Fecho de Pasto is the common use made by these populations of the land and everything else that is implied – water, fauna and flora. Often in these traditional territorial units, families have land next to their homes that only they use, but at the back (fundo) there is a common use area, where fruit or wood can be gathered, including some pasture land (pasto) where animals can graze. When such common use lands are further away from people’s homes, in non-contiguous areas, they are called fecho de pasto, but serve the same purposes as those termed fundo de pasto.
The fact that some of these communities are questioning the use of this legal instrument is noteworthy because it touches on the heart of the concept of ‘concession’, an expression that alludes “to the action or effect of granting, making available, putting at one’s disposal; consent, permission”. This questioning sets off from a condition of origin, i.e., their existence prior to the power of the state that self-attributes the power to concede. After all, the fundo or fecho de pasto communities constitute a territorial space of common use with a way of life based on customary law pre-dating the state, and not just chronologically, but also because these are traditional practices that continue to be current.
In fact, as a social group they demand the same as what international law recognizes for states as uti possidetis de iuris, the principle according to which those that in fact occupy a territory possess rights over it. Hence, they update a theoretical-political debate that indigenous peoples have been raising about their territories, whose origins pre-date the states of the current countries in which they live. These traditional peasant communities thus join indigenous peoples and the quilombola / cimarrones / pallenqueros communities, whose rights are recognized by ILO Convention 169, of 1989. This strengthens a recent trend in international law, as seen with the 2007 United Nations Declaration on the Rights of Indigenous Peoples.
In order for one to grasp how deep this process of recognition of rights is – of rights over territories already occupied –, note that one is dealing with processes not limited to these traditional peoples and populations, since all this recognition is intimately related with processes of decolonization following the end of the Second World War, chiefly in Asia and Africa (1) and furthermore, in the face of the massacre of the Jewish people in Nazi concentration camps. Since then, the rights of ethnic-racial minorities have been recognized inside states formerly considered uninational.
Recently, the indigenous peoples of America (2) took up again their protagonism, going as far as to question the exclusivity of the designation of the sub-region as “Latin America”, an expression that forgets the existence of peoples that have no Latin origin and that nowadays call the sub-region by their own name: Abya Yala (3). Bolivia and Ecuador declared themselves explicitly in their constitutions as plurinational states, in 2010 and 2008 respectively. Equally, other states recognize the rights of indigenous peoples, Afro-descendants and traditional communities to their territories even within states, thus no longer exclusively uninational.
The struggles of peoples and traditional communities call into question the colonial character in its continuity-discontinuity, given that “the end of colonialism did not mean the end of coloniality” (4). After all, the colonial way of thinking/acting and feeling – coloniality – outlived colonialism as a dated historical period. This is made clear by the permanence of the colonial concepts of ‘concession’, of ‘reservation’, of ‘guardedness’ or of ‘development’ that still persist in states and international agencies when referring to traditional populations or to concessions of forested territories. They forget that these groups/ethnicities/peoples/classes demand recognition of their territories and alternatives to development, and not development alternatives, in other words, living and coexisting well (Ubuntu, Sumaq Qamaña or Sumak Kausay) (5). These suggest other horizons of political meaning for life. And they do this by bringing to the debate an immemorial/ancestral time that calls into question the colonial time and its horizon of capital accumulation [always] in the short term.
This is not the time of our forests and of our territories inhabited since the Pleistocene, more than 19,000 years ago, as in the Chiribiquete Cultural Formation, in today’s Colombian Amazon region. How can a ‘forest concession’ be made while ignoring, for instance, the ‘tropical cultural humid forest’, as the Amazon rainforest has been termed lately? The Amazon region has some 39 billion trees grouped in 16,000 species, of which only 227 (or 1.4%) account for half of the biome’s total number of trees. Such species are known as hyperdominant. Among the hyperdominant species, there are 85 domesticated/managed populations whose dispersion and concentration were possibly influenced by human action in the past. It is known that açaí has been managed for at least the last 2,000 years, linked to areas of the Brazilian and Colombian Amazon forest where there is the formation of soils with so-called black earth, which are anthropogenic soils. The same has occurred for 11,000 years with the bacaba (Oenocaropus bacaba), the patauá (O bataua), the murumuru (Astrocaryum murumuru), the buriti (Mauritia Flexuosa), the inajá (Attalea maripa) and the tucumã (Astrocaryum aculeatum).
Classic studies show that practices grouped under the heading of ‘agro-forestry’ indicate that the hyperdominance present in the Amazon Forest was at least in part built through a process of co-evolution between indigenous peoples, plants and animals since the start of the Holocene. And not just in the Amazon. 76 families and 240 species of such plants have been identified on the basis of studies of seeds, xylems, phytoliths, starch grains and pollens preserved in sediments and archeological artifacts in Belize, Brazil, Chile, Colombia, Costa Rica, Cuba, Ecuador, the USA, Guatemala, French Guiana, Honduras, Mexico, Panama, Peru, Trinidad and Tobago, Uruguay and Venezuela.
Clearly, one is facing another paradigm, different from US/Euro-centrism, one that does not separate nature from culture or nature from society. Forests are not voids in terms of human occupation, of culture. Concessions of forest and other kinds (of lands or mining rights, for example) have been granted in areas that are not demographic voids, a colonial concept that ignores that these areas have been populated for millennia, as we have seen. For this reason, that which a certain historiography candidly terms civilizational expansion or capital’s expansion has in fact been the invasion and de-territorialization of peoples and communities using much epistemic and territorial violence (eco-cide and earth-cide).
This conflictive tension configured since 1492 in Abya Yala/America, nowadays takes on dramatic overtones with the struggle of the Peoples of Wallmapu, in the south of the continent. There, the Mapuche indigenous people has been retaking the territories that were violently seized against their concession, if you will allow me to use the term thus far used in its improper sense. New times are likely opening up, when we witness the Chilean Constituent Assembly, under the leadership of a Mapuche, propose on January 27, 2022, that the state rename itself a Plurinational and Intercultural State.
Carlos Walter Porto-Gonçalves,
Coordinator of the Laboratory for Social Movement and Territoriality Studies (LEMTO) of the Fluminense Federal University and professor of the Interdisciplinary Postgraduate Program in Human Sciences of the Federal University of Santa Catarina, Brazil.
(1) We consider that processes of independence from the former European colonial metropolises had already occurred in the Americas since 1776, in the USA, and 1804, in Haiti, followed by various other countries on this continent.
(2) We can admit that the resistance of the original peoples took place from the first moment of the process of colonial invasion/conquest. However, it is worth stressing the major rebellion that occurred in the Andean world, commanded by Tupac Amaru, Tupak Katari and Bartolina Sissa in 1781, which practically paralyzed silver production and contributed to the start of the independence processes led by the criollo elites.
(3) PORTO-GONÇALVES, Carlos Walter (2006). Abya Yala. In: SADER, Emir and Jikings, Ivana (eds.). Enciclopédia Latinoamericana. Ed. Boitempo, São Paulo and Madrid.
(4) QUIJANO, Anibal (2005), “Colonialidade do poder, eurocentrismo e América Latina”. In: Lander, E. (ed.), A colonialidade do saber: eurocentrismo e ciências sociais. Perspectivas latinoamericanas. CLACSO. Buenos Aires.
(5) Ubuntu among the Bantus in Africa, Sumaq Qamaña among the Aimaras and Sumak Kausay among the Quechuas in the Andes are concepts/cosmogonies these peoples use to designate their own ways of life, thus refusing to be identified with strongly ethnocentric concepts like development.
Original Source: World Rainforest Movement
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Members of the Mapuches Indians Movement ride their horses as a Chilean Mapuche stands guard during the burial ceremony of Jaime Facundo Mendoza Collio, who was killed during clashes with riot police, near Temuco city, some 680 km (422 miles) south of Santiago, August 16, 2009. Collio, 24, died on August 12, 2009 after being shot during clashes with police in a land dispute in southern Chile, local media reported. REUTERS/Jose Luis Saavedra (CHILE POLITICS CONFLICT)

SPECIAL REPORTS AND PROJECTS
‘Left to suffer’: Kenyan villagers take on Bamburi Cement over assaults, dog attacks
Published
1 week agoon
March 22, 2025
- The victims are aged between 24 and 60, and one of them has since passed on.
- Many were severely injured and hospitalized following brutal attacks, unlawful detention, and physical assault by Bamburi’s security personnel.
Editor’s note: Read the petition here.
Their hopes for justice seemed to be slipping away after initially taking on a multinational corporation and failing to hold it accountable for the brutal injuries they suffered.
The death of one of their own cast a shadow of despair, making it seem unlikely that they would ever bring the corporation to justice for the crimes they alleged.
However, 11 victims of dog attacks, assaults, and other severe human rights violations are now challenging Bamburi Cement PLC’s role in these abuses in court.
They are represented by the Kenya Human Rights Commission (KHRC), which on January 29, 2025, filed a legal claim before a constitutional court in Kenya, seeking to hold the multinational accountable for the harm suffered by the victims—residents of land parcels in Kwale that Bamburi claims ownership of. KHRC worked with the Kwale Mining Alliance (KMA) to bring this case.
The victims, aged between 24 and 60, include Mohamed Salim Mwakongoa, Ali Said, Abdalla Suleiman, Hamadi Jumadari, Abdalla Mohammed, and Omari Mbwana Bahakanda. Others are Shee Said Mbimbi, Omar Mohamed, Omar Ali Kalendi (deceased), Abdalla Jumadari, and Bakari Nuri Kassim.
Bamburi had hired a private security firm and deployed General Service Unit (GSU) officers to guard three adjoining land parcels, covering approximately 1,400 acres in Denyenye, Kwale. The GSU established a camp on the land, which has historically been accessed by residents who have long used established routes to reach the forest and the Indian Ocean.
For decades, these routes provided them with access to resources such as firewood, crops, and fish, which they relied on for their livelihoods. However, five years ago, when they attempted to collect firewood, harvest crops, and access the ocean through the land, Bamburi accused them of trespassing. The company’s private guards and GSU officers responded with force, setting dogs on them and assaulting them.
Many were severely injured and hospitalized following brutal attacks, unlawful detention, and physical assault by Bamburi’s security personnel. These incidents occurred despite the lack of clearly defined boundaries and the fact that the traditional access routes had never been contested.
According to the petition, GSU officers and private guards inflicted serious injuries by kicking, punching, and beating the victims with batons. Those who were arrested were neither taken to a police station nor charged with any offense. Despite their injuries, they were denied emergency medical care.
These actions were intended to intimidate residents, prevent them from accessing the beach, and suppress any historical claims to the land, the victims tell the court. Local police in Kwale failed to investigate the abuses, visit the crime scenes, or arrest any of the perpetrators, they add.
Now, the victims are seeking compensation for these violations. They have also asked the court to declare that their rights were violated through torture inflicted by Bamburi’s guards and GSU officers. Additionally, they want the court to rule that releasing guard dogs to attack them during arrests constituted an extreme and unlawful use of force.
Source: khrc.or.ke
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SPECIAL REPORTS AND PROJECTS
River ‘dies’ after massive acidic waste spill at Chinese-owned copper mine
Published
1 week agoon
March 22, 2025
A catastrophic acid spill from a Chinese-owned copper mine in Zambia has contaminated a major river, sparking fears of long-term environmental damage and potential harm to millions of people.
The spill, which occurred on February 18, has sent shockwaves through the southern African nation.
Investigators from the Engineering Institution of Zambia revealed that the incident stemmed from the collapse of a tailings dam at the mine.
This dam, designed to contain acidic waste, released an estimated 50 million litres of toxic material into a stream feeding the Kafue River, Zambia’s most important waterway.
The waste is a dangerous cocktail of concentrated acid, dissolved solids, and heavy metals.
The Kafue River, stretching over 930 miles (1,500 kilometres) through the heart of Zambia, supports a vast ecosystem and provides water for millions. The contamination has already been detected at least 60 miles downstream from the spill site, raising serious concerns about the long-term impact on both human populations and wildlife.
Environmental activist Chilekwa Mumba, working in Zambia’s Copperbelt Province, described the incident as “an environmental disaster really of catastrophic consequences”.
The spill underscores the risks associated with mining, particularly in a region where China holds significant influence over the copper industry.
Zambia ranks among the world’s top 10 copper producers, a metal crucial for manufacturing smartphones and other technologies.
Zambian President Hakainde Hichilema has appealed for expert assistance to address the crisis. The full extent of the environmental damage is still being assessed.

A river died overnight
An Associated Press reporter visited parts of the Kafue River, where dead fish could be seen washing up on the banks about 60 miles downstream from the mine run by Sino-Metals Leach Zambia, which is majority owned by the state-run China Nonferrous Metals Industry Group.
The Ministry of Water Development and Sanitation said the “devastating consequences” also included the destruction of crops along the river’s banks. Authorities are concerned that ground water will be contaminated as the mining waste seeps into the earth or is carried to other areas.
“Prior to February 18 this was a vibrant and alive river,” said Sean Cornelius, who lives near the Kafue and said fish died and birdlife near him disappeared almost immediately.
“Now everything is dead, it’s like a totally dead river. Unbelievable. Overnight, this river died.”
About 60 per cent of Zambia’s 20 million people live in the Kafue River basin and depend on it in some way as a source of fishing, irrigation for agriculture and water for industry. The river supplies drinking water to about five million people, including in the capital, Lusaka.
The acid leak at the mine caused a complete shutdown of the water supply to the nearby city of Kitwe, home to an estimated 700,000 people.

Attempts to roll back the damage
The Zambian government has deployed the air force to drop hundreds of tons of lime into the river in an attempt to counteract the acid and roll back the damage. Speed boats have also been used to ride up and down the river, applying lime.
Government spokesperson Cornelius Mweetwa said the situation was very serious and Sino-Metals Leach Zambia would bear the costs of the cleanup operation.
Zhang Peiwen, the chairman of Sino-Metals Leach Zambia, met with government ministers this week and apologized for the acid spill, according to a transcript of his speech at the meeting released by his company.
“This disaster has rung a big alarm for Sino-Metals Leach and the mining industry,” he said.
It “will go all out to restore the affected environment as quickly as possible”, he said.

Discontent with Chinese presence
The environmental impact of China’s large mining interests in mineral-rich parts of Africa, which include Zambia’s neighbors Congo and Zimbabwe, has often been criticised, even as the minerals are crucial to the countries’ economies.
Chinese-owned copper mines have been accused of ignoring safety, labour and other regulations in Zambia as they strive to control its supply of the critical mineral, leading to some discontent with their presence.
Zambia is also burdened with more than $4 billion in debt to China and had to restructure some of its loans from China and other nations after defaulting on repayments in 2020.
A smaller acid waste leak from another Chinese-owned mine in Zambia’s copper belt was discovered days after the Sino-Metals accident, and authorities have accused the smaller mine of attempting to hide it.
Local police said a mine worker died at that second mine after falling into acid and alleged that the mine continued to operate after being instructed to stop its operations by authorities. Two Chinese mine managers have been arrested, police said.
Both mines have now halted their operations after orders from Zambian authorities, while many Zambians are angry.
“It really just brings out the negligence that some investors actually have when it comes to environmental protection,” said Mweene Himwinga, an environmental engineer who attended the meeting involving Mr Zhang, government ministers, and others.
“They don’t seem to have any concern at all, any regard at all. And I think it’s really worrying because at the end of the day, we as Zambian people, (it’s) the only land we have.”
Source: www.independent.co.uk
SPECIAL REPORTS AND PROJECTS
How Carbon Markets are Exploiting Marginalised Communities in the Global South Instead of Uplifting them
Published
4 months agoon
December 11, 2024
The billion-dollar fiction of carbon offsets
Carbon markets are turning indigenous farming practices into corporate profit, leaving communities empty-handed.
For Janni Mithula, 42, a resident of the Thotavalasa village in Andhra Pradesh, cultivating the rich, red soil of the valley was her livelihood. On her small patch of land grow with coffee and mango trees, planted over decades with tireless care and ancestral knowledge. Yet, once a source of pride and sustainability, the meaning of these trees has been quietly redefined in ways she never agreed to.
Over a decade ago, more than 333 villages in the valley began receiving free saplings from the Naandi Foundation as part of a large-scale afforestation initiative funded by a French entity, Livelihoods Funds. Unbeknownst to Janni and her neighbours, these trees had transfigured into commodities in a global carbon market, their branches reaching far beyond the valley to corporate boardrooms, their roots tethered not to the soil of sustenance but to the ledger of profit and carbon offsets.
The project claims that it would offset nearly 1.6 million tonnes of carbon dioxide equivalent over two decades. On paper, it is a triumph for global climate efforts. In reality, the residents’ lives have seen little improvement. While the sale of carbon credits has reportedly fetched millions of dollars for developers, Janni’s rewards have been minimal: a few saplings, occasional training sessions, and the obligation to care for trees that she no longer fully owns. These invisible transactions pose a grave risk to marginalised communities, who practice sustainable agriculture out of necessity rather than trend.
Also Read | COP29: The $300 billion climate finance deal is an optical illusion
The very systems that could uplift them—carbon markets intended to fund sustainability—end up exploiting their resources without addressing their needs.
Earlier this year, the Centre for Science and Environment (CSE) and Down To Earth (DTE) released a joint investigative report on the functioning of the voluntary carbon market in India. The report critically analysed the impacts of the new-age climate solution, its efficacy in reducing carbon emissions, and how it affected the communities involved in the schemes.
The findings highlighted systemic opacity, with key details about the projects, prices, and beneficiaries concealed under confidentiality clauses. Developers also tended to overestimate their emission reductions while failing to provide local communities with meaningful compensation. The report stated that the main beneficiaries of these projects were the project developers, auditors and companies that make a profit out of the carbon trading system.
Carbon markets: The evolution
On December 11, 1997, the parties to the United Nations Framework Convention on Climate Change (UNFCC) convened and adopted the Kyoto Protocol with the exigence of the climate crisis bearing down on the world. The Kyoto Protocol, revered for its epochal impact on global climate policy, focused on controlling the emissions of prime anthropogenic greenhouse gases (GHGs). One of the key mechanisms introduced was the “Clean Development Mechanism”, which would allow developed countries to invest in emission reduction projects in developing countries. In exchange, the developed countries would receive certified emission reduction (CER) credits, or carbon credits as they are commonly known.
One carbon credit represents the reduction or removal of one tonne of CO2. Governments create and enforce rules for carbon markets by setting emission caps and monitoring compliance with the help of third-party organisations. For example, the European Union Emissions Trading System (EU-ETS) sets an overall cap on emissions and allocates allowances to industries. A financial penalty system was also put in place to prevent verifiers and consultants from falsifying emissions data. The impact of these renewable projects is usually verified through methods such as satellite imagery or on-site audits.
Companies such as Verra and Gold Standard have seized this opportunity, leading the designing and monitoring of carbon removal projects. Governments and corporations invest in these projects to meet their own net-zero pledges. The companies then issue carbon credits to the investing entity. Verra has stated that they have issued over 1 billion carbon credits, translating into the reduction of 1 billion tonnes of greenhouse gas emissions. However, countless case studies and reports have indicated that only a small fraction of these funds reach the local communities practising sustainability.
Article 6 under the Paris Agreement further concretised and regulated the crediting mechanism to enable countries interested in setting up carbon trading schemes. However, the parties failed to reach a consensus regarding the specifics of Article 6 at COP 27 and COP 28. So, climate finance experts and policymakers were very interested in the developments taking place at the COP 29 summit in Baku, Azerbaijan. Unlike its predecessors, the COP 29 summit has seen a diminished attendee list, with major Western political leaders including Joe Biden, Ursula von der Leyen, Olaf Scholz, and Emmanuel Macron failing to make it to the summit due to the increasingly turbulent climate within their own constituencies.
From a post-colonial perspective, carbon markets have been viewed as perpetuating existing global hierarchies; wealthier countries and corporations fail to reduce their emissions and instead shift the burden of mitigation onto developing nations. | Photo Credit: Illustration by Irfan Khan
Sceptics questioned whether this iteration of the summit would lead to any substantial decisions being passed. However, on day-two of the summit, parties reached a landmark consensus on the standards for Article 6.4 and a dynamic mechanism to update them. Mukhtar Babayev, the Minister of Ecology and Natural Resources of Azerbaijan and the COP 29 President, said: “By matching buyers and sellers efficiently, such markets could reduce the cost of implementing Nationally Determined Contributions by 250 billion dollars a year.” He added that cross-border cooperation and compromise would be vital in fighting climate change.
India has positioned itself as an advocate for the Like-Minded Developing Countries (LMDCs) group, with Naresh Pal Gangwar, India’s lead negotiator at COP 29, saying, “We are at a crucial juncture in our fight against climate change. What we decide here will enable all of us, particularly those in the Global South, to not only take ambitious mitigation action but also adapt to climate change.”
The COP 29 decision comes in light of the Indian government’s adoption of the amended Energy Conservation Act of 2022, which enabled India to set up its own carbon market. In July 2024, the Bureau of Energy Efficiency (BEE), an agency under the Ministry of Power, released a detailed report containing the rules and regulations of the Carbon Credit Trading Scheme (CCTS), India’s ambitious plan for a compliance-based carbon market. The BEE has aimed to launch India’s carbon market in 2026.
CSE’s report highlighted the challenges and possible strategies that the Indian carbon market could adopt from other carbon markets around the world. Referring to this report, Parth Kumar, a programme manager at CSE, pointed out how low carbon prices and low market liquidity would be prominent challenges that the nascent Indian market would have to tackle.
The Global South should be concerned
Following the landmark Article 6.4 decision, climate activists called out the supervisory board for the lack of discussion in the decision-making process. “Kicking off COP29 with a backdoor deal on Article 6.4 sets a poor precedent for transparency and proper governance,” said Isa Mulder, a climate finance expert at Carbon Market Watch. The hastily passed decision reflects the pressure that host countries seem to face; a monumental decision must be passed for a COP summit to be touted as a success.
The science behind carbon markets is rooted in the ability of forests, soil, and oceans to act as carbon sinks by capturing atmospheric carbon dioxide. This process is known as carbon sequestration, and it is central to afforestation and soil health restoration projects. However, the long-term efficacy and scalability of these projects have been repeatedly questioned. The normative understanding of carbon markets as a tool to mitigate climate change has also come under scrutiny recently, with many activists calling the market-driven approach disingenuous to the goals of the climate movement.
From a post-colonial perspective, carbon markets have been viewed as perpetuating existing global hierarchies; wealthier countries and corporations fail to reduce their emissions and instead shift the burden of mitigation onto developing nations. Olúfẹ́mi O. Táíwò, Professor of Philosophy at Georgetown University, said, “Climate colonialism is the deepening or expansion of foreign domination through climate initiatives that exploit poorer nations’ resources or otherwise compromises their sovereignty.” Moreover, the effects of climate change disproportionately fall on the shoulders of marginalised communities in the Global South, even though industrialised nations historically produce the bulk of emissions.
There have also been doubts surrounding the claiming process of carbon credits and whether the buyer country or the country where the project is set can count the project towards its own Nationally Determined Contributions (NDCs). Provisions under Article 6 of the Paris Agreement state that countries cannot use any emission reductions sold to another company or country towards their own emissions targets. However, this has become a widespread issue plaguing carbon markets. The EU has recently been criticised for counting carbon credits sold to corporations under the Carbon Removal Certification Framework (CRCF) towards the EU’s own NDC targets. This has led to concerns over the overestimation of the impact of mission reduction projects.
Also Read | India needs climate justice, not just targets
Carbon offset projects, additionally, alienate local communities from their land as the idea of ownership and stewardship becomes muddled with corporate plans on optimally utilising the land for these projects. For example, in 2014, Green Resources, a Norwegian company, leased more than 10,000 hectares of land in Uganda, with additional land being leased in Mozambique and Tanzania. This land was used as a part of afforestation projects to practise sustainability and alleviate poverty in the area. However, interviews conducted with local Ugandan villagers revealed that the project forcibly evicted the local population without delivering its promises to improve access to health and education for the community. These concerns highlighted how the burden of adopting sustainable practices is placed on marginalised communities.
While carbon markets are rightfully criticised, they remain a key piece of the global climate adaptation puzzle. Addressing the issues surrounding transparency and equitable benefit-sharing with local communities could lead to carbon markets having a positive impact on climate change. The system must ensure that larger corporations and countries do not merely export their emissions, but instead implement measures to reduce their own emissions over time. It is also imperative to explore other innovative strategies such as circular economy approaches and nature-based solutions that are more localised, offering hope for a just and sustainable future.
Adithya Santhosh Kumar is currently pursuing a Master’s in Engineering and Policy Analysis at the Delft University of Technology in the Netherlands.
Source: frontline.thehindu.com
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Resource Center
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- The Mouila Declaration of the Informal Alliance against the Expansion of Industrial Monocultures
- FORCED LAND EVICTIONS IN UGANDA TRENDS RIGHTS OF DEFENDERS IMPACT AND CALL FOR ACTION
- 12 KEY DEMANDS FROM CSOS TO WORLD LEADERS AT THE OPENING OF COP16 IN SAUDI ARABIA
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- FROM LAND GRABBERS TO CARBON COWBOYS A NEW SCRAMBLE FOR COMMUNITY LANDS TAKES OFF
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‘Left to suffer’: Kenyan villagers take on Bamburi Cement over assaults, dog attacks