Search This Blog

Total Pageviews

Advertisement

Labels

Recent PostAll the recent news you need to know

Vanuatu and the Solomon Islands have announced plans to create the world’s first Indigenous-led ocean reserve

Vanuatu and the Solomon Islands have announced plans to create the world’s first Indigenous-led ocean reserve—the Melanesian Ocean Reserve—spanning over 6 million square kilometers, an area comparable to the Amazon. The reserve aims to protect marine biodiversity and uphold Indigenous stewardship in the Pacific | 
The boundary include West Papua and Kanaky as per the map

PRIME MINISTER MARAPE ATTENDS 3RD UN OCEAN CONFERENCE TO CHAMPION MARINE SOVEREIGNTY AND CLIMATE RESILIENCE


Media Statement ~ 10 June 2025

Prime Minister Hon. James Marape is leading Papua New Guinea’s delegation at the 3rd United Nations Ocean Conference (UNOC3) in Nice, France, reaffirming PNG’s leadership and commitment to protecting ocean ecosystems, advancing sustainable fisheries, and addressing the climate crisis. Prime Minister Marape is expected to speak today.
The ocean is not only a source of biodiversity but the lifeblood of the nation central to identity, food security, and economic development. As an archipelagic and maritime country located in the Coral Triangle, Papua New Guinea possesses 2.8 million square kilometres of marine territory and is home to:
* Over 7 percent of global marine biodiversity,
* One-third of the world’s tuna stocks,
* The fourth-largest coral reef system, and
* Some of the most pristine mangrove ecosystems in the Pacific.
The ocean is central to who we are as a people. It is our cultural identity, our economy, and our food security.
*PNG's Achievements and Commitments*
Since the last Ocean Conference, Papua New Guinea has made significant progress in ocean governance:
* Enacted the Protected Areas Act 2024, with a goal to protect 30% of terrestrial and marine ecosystems by 2030.
* Declared two new Marine Protected Areas (Lovongai and Murat) covering over 17,000 km².
* Developed a National Oceans Policy (2020–2030) and established a National Oceans Office for integrated marine governance.
* Initiated a Blue Carbon Policy, with stock assessments underway across six provinces.
* Formally submitted its marine boundary coordinates under the United Nations Convention on the Law of the Sea (UNCLOS) to reaffirm sovereignty in light of rising sea levels.
* Signed the BBNJ (Biodiversity Beyond National Jurisdiction) Agreement, marking a milestone in protecting marine biodiversity in areas beyond PNG’s national jurisdiction.
*Sustainable Fisheries and Blue Economy*
PNG is promoting sustainable fishing practices through zone-based management and the Vessel Day Scheme, under the Parties to the Nauru Agreement. To combat illegal, unreported and unregulated (IUU) fishing, PNG became a State Party to the Port State Measures Agreement in 2024.
Efforts are also underway to build a blue economy, with investments in Special Economic Zones such as the East New Britain Fisheries Hub, which supports local fish processing, creates coastal livelihoods, and enhances resilience to climate impacts.
Global Climate Leadership
Prime Minister Marape will also use this platform for PNG’s call for international solidarity on climate and oceans with reaffirmation and PNG’s support for:
* The Kunming-Montreal Global Biodiversity Framework,
* REDD+ forest conservation mechanisms,
* A legally binding Plastics Treaty,
* And greater ambition under the Paris Agreement’s 1.5°C target.
This will include a tailored, predictable, and scaled-up climate financing for Small Island Developing States (SIDS), particularly through the Green Climate Fund, which PNG will host for its 42nd Board Meeting later this month. With Prime Minister, Hon James Marape's leadership, PNG is becoming a global voice for environment protection, climate change and sustainable development.

The 7 Deadly Sins of Modernity in Relation to Nature and Conservation


The "7 Deadly Sins of Modernity in Relation to Nature and Conservation" present a profound critique of the dominant Western worldview and its destructive consequences for the planet. Drawing from Indigenous wisdom, spiritual ecology, and deep ecological thought, these "sins" expose the flawed assumptions of modernity that have led to ecological collapse.

Those seven sins are separation of humans from nature, human supremacy over nature, denial of spirits in all beings, denying that human rights begin with nature’s rights, Conservation as a "Humanitarian" Act, not a Sacred Duty, Faith in Science and Technology as Salvation, Environmental Laws That Erase Spirit-Hotspots

The first sin, the separation of humans from nature, is perhaps the root of all others. In Western society, humans are often seen as separate from and above the natural world, leading to exploitation and destruction of natural resources without consideration for the interconnectedness of all living beings. Indigenous teachings remind us that we are a part of nature, not separate from it, and that our well-being is intimately linked to the health of the planet. We are inter-related, inter-connected, and inter-dependence. Therefore, whatever we think about and do on nature will directly and indirectly affect us.

The second sin, human supremacy over nature, is closely related to the first. This belief that humans are superior to all other beings has led to the belief that we have the right to dominate and exploit nature for our own gain. This view has caused human beings considering that they can do whatever they can based on their needs and wants over nature. They thought that cutting down trees for development, turning mountains into valleys in mining operations, fencing animals into small boxes for business purposes, and wiping out indigenous peoples from the land for the sake of development have been regarded as logical consequences of modernisation projects. This sense of entitlement has resulted in over-consumption, habitat destruction, and the extinction of countless species. It is imperative that we shift our perspective to one of humility and respect for all life forms on Earth.

The third sin, denial of spirits in all beings, reflects a materialistic worldview that denies the spiritual essence of the natural world. Indigenous cultures recognize the presence of spirit in all beings, from the unseen beings as well as smallest insect to the tallest tree. When we acknowledge and honour this sacredness, we are more likely to act in a way that is in harmony with the Earth. It is not to be confused with a view that everything is spirit. The most concerning view that conventional conservation has shown so far is excluding the spirit-hotspots, undermining that there are spirits behind the biodiversity, there are spirits that cause those diverse life to evolve, exist and get recycled. Spirits do exist, speak, sing, respond to stimuli and also cry when human beings do not this very basic existential knowledge and awareness.  It is time now to return to this truth of existence.

The fourth sin, denying that human rights begin with nature’s rights, highlights the importance of recognizing the intrinsic value of the natural world. If we do not respect and protect the rights of spirit and nature who came into being far before us, then we are ultimately compromising our own well-being. Conservation efforts must prioritize the health of the spirits, ecosystems and species over short-term economic gain. Assuming that whatever we do on nature and other beings will not affect us is a mistake human being ever committed. Morally speaking, whatever we humans do against other beings do affect our own. Likewise, considering indigenous peoples as parts of the problem in conservation work and excluding them from conservation efforts have been a mistake in our modern conservation paradigm and efforts.

The fifth sin, viewing conservation as a "humanitarian" act rather than a sacred duty, reveals a lack of reverence for the Earth and a shallow understanding of our interconnectedness with all life. Conservation is not just about saving cute and cuddly animals for our own enjoyment or protecting specific species on earth because of our passion; it is about honouring the diversity and beauty of the natural world and ensuring its survival for future generations. It is about human obligation as an act of humbling ourselves as the most responsible being on this planet Earth that have caused so much destruction to this life. It is an act of humbling ourselves as fellow beings who understand and has the innate capacity to respond to environmental problems. It is in reverence to the reality that we are not here alone, we are not here because of ourselves, and they were here before us, they are our origins, our nurturers, our teachers, or protectors, our sustainers, and finally our home to which we return to after this life.

The sixth sin, faith in science and technology as salvation, highlights our society's reliance on technological solutions to environmental problems. While science and technology can play a crucial role in conservation efforts, they are not a panacea. We must also begin by cultivating a deeper spiritual connection to the Earth and adopting sustainable practices that prioritize the well-being of all living beings. Most environmental destructions were brought into life since scientific and technological revolutions began not more than 300 years ago, and therefore, indigenous approach of Spirit-Led Conservation should become our complementary paradigm.

The seventh sin, environmental laws that erase spirit-hotspots, calls attention to the ways in which legal frameworks often fail to account for the spiritual significance of sacred sites and landscapes. Spirit-hotspots generate biospheres or biofield that keep life evolves, nurtured and recycled, that attracts and keeps certain beings (biology) to grow and the others to go away and find other hotspots. Spirit hotspots are the essence of bio-diversity. Indigenous conservationists will argue that spirit hotspots are responsible for bio-diversity and cultural diversity. When we prioritize economic development over the protection of sacred spaces, we are erasing the spiritual heritage of Indigenous peoples and undermining the well-being of the Earth.

In conclusion, these "7 Deadly Sins of Modernity in Relation to Nature and Conservation" serve as a powerful reminder of the need to reevaluate our relationship with the natural world. By acknowledging the flaws in our current worldview and adopting a more holistic and spiritually grounded perspective, we can work towards creating a more sustainable and harmonious future for all beings on Earth.

Scientific development and technological innovation may offer sustainable development practices, green or regenerative economy, appropriate technologies, and conservation related mobile applications as parts of conservation efforts, however, excluding spiritual aspect in conservation is certainly a serious crack that requires reconciliation between the two frameworks: modern and indigenous.

by Elder Wewo Kotokay, Melanesian Conservation Elders, Inc.

"Land Is Life": Why Selling Indigenous Land is Selling Our Future


by Elder Wewo KotokayMelanesian Conservation Elders, Inc.

The Land is Not a Commodity—It is Life Itself 

Across Melanesia, from the highlands of Papua New Guinea to the islands of Vanuatu and the Solomons, the earth beneath our feet is more than just soil—it is our ancestors, our identity, and our survival: our own life. The campaign slogan "Land Is Life" promoted by the Melanesian Indigenous Land Defence Alliance (MILDA)  is not just a phrase; it is the unshakable truth of Indigenous existence. 

When an Indigenous person or tribe sells their land, they are not just trading dirt for money—they are selling their children’s future, their culture, and their own identity and dignity. The land holds our history, our sacred sites, our food, and our medicine. We all came from land, and live over land, and finally go back to be the land. Once it is gone, we become strangers in our own home, and we spiritually and culturally die. 

Selling Land = Selling Our Livelihood 

For Indigenous Melanesians, land is not just property—it is the foundation of life. It provides: 

  • Food (gardens, hunting grounds, fishing waters) 
  • Medicine (plants, traditional healing knowledge) 
  • Economy (sustenance farming, local trade) 
  • Spirituality (sacred sites, connection to ancestors) 

When land is sold to corporations, foreign investors, or private buyers, Indigenous communities lose everything. They become dependent on cash—a temporary resource that disappears, leaving them with no food, no heritage, and no power, which means no integrity and dignity as the land-owners. They become foreigners on their own ancestral land they inherited from the ancestors.

Selling Land = Selling Our Dignity 

Land ownership is not only selling our livelihood, but also it tied to identity and self-determination. Indigenous peoples who lose their land often face: 

  • Loss of cultural knowledge (elders can no longer pass down traditions tied to the land) 
  • Broken communities (displacement leads to social problems, alcoholism, and violence) 
  • Dependence on outsiders (no land means no self-sufficiency, making people beggars in their own country) 
  • Depressed and lost communities (no land means no life as indigenous peoples and tribes). Being indigenous means very related to and supported by their land. Non-indigenous means, no having ancestral land. The souls of the living and dead ones become orphaned, they become lost or wandering spirits, that demonstrate their lost-ness in those who are still alive as well as after they die. This is gross loss, humanitarian catastrophe that cannot be explained in any human language.

Worst of all, selling land is irreversible. Once it is gone, it rarely comes back. Future generations will grow up landless, rootless, and disconnected—a fate worse than poverty. 

The "Land Is Life" Movement: A Call for Unity and Resistance 

The Melanesian Land Defence Alliance (MILDA), Melanesian Spirit and Nature (MSN), and other Indigenous rights groups across Melanesian islands and tribes must unite to fight against the reckless sale of customary land. Here’s how: 

1. Strengthen Legal Protections 

  • Push for laws that ban or restrict the sale of Indigenous land to non-customary owners. 
  • Establish community land trusts where land is held collectively and cannot be sold. 

2. Educate and Mobilize Communities 

  • Run awareness campaigns explaining the long-term consequences of selling land. 
  • Highlight success stories of tribes that resisted land sales and thrived

3. Promote Sustainable Alternatives 

  • Encourage land leasing (not selling) for development, ensuring Indigenous people retain ownership. 
  • Support eco-tourism, agroforestry, and traditional farming as ways to earn income without surrendering land

4. Expose and Resist Exploitation 

  • Name and shame middlemen, corrupt leaders, and foreign companies pressuring tribes to sell. 
  • Organize peaceful protests, legal challenges, and media campaigns to defend Indigenous land rights. 

Conclusion

1: The Land is Our Mother—We Must Protect Her 

The "Land Is Life" movement is not just a slogan—it is a war cry for survival. Melanesian Indigenous groups must stand together, because once the land is sold, life as we know it is over

We must resist short-term greed and fight for long-term sovereignty. The land does not belong to us—we belong to the land. And if we sell it, we sell our souls. 

The choice is ours: Will we be the generation that saved our land, or the one that betrayed it? 

2: The Land is Life —We Must Protect Our Own Lives

The land is not a commodity; it is ancestor, mother, provider, identity that gives, identifies and welcomes back life itself. To sell it is to sever our roots, to betray the blood and sweat of those who came before us, to finish our own life. When land is sold to outsiders or left barren, we don’t just lose soil—we lose our stories, our food, our medicine, our future.

Selling land is worse than prostitution—because a prostitute can reclaim their body, but stolen land is rarely returned. It is a permanent surrender of sovereignty, a slow suicide of a people, committed by our own ignorance, or due to our greed and lust.

Protecting the land is not just an act to protect biodiversity for sustainability as promoted many environmental organisations, but it is more as a respect to our own heritage, integrity and dignity as human beings, and as integral, inter-related and inter-dependent parts of Nature.

#LandIsLife #MelanesiaRising #NoLandNoLife 

 

 

Youth With A Changed Invitation to Befriend with Nature

At the age of 17, Londoner Kwesia X was homeless. Her life was harsh and chaotic. That was until a life-changing trip to the Amazon rainforest without a phone or any contact with the outside world.

Kwesia grew up on one of South London’s roughest estates. She had barely any experience of nature as a child, except for a private love of Sir David Attenborough's nature documentaries. 

When she was 15, Kwesia’s uncle killed his wife and badly injured his three daughters in what was described as an honour killing. The tragedy had a huge impact on Kwesia – and only two years later, when she was 17, her best friend was stabbed to death. Kwesia was broken. Her mental health deteriorated, and she ended up homeless. 

At her lowest point, Kwesia was offered the chance to be part of an expedition to the Amazon rainforest.

She spent three weeks in one of the remotest parts of the jungle with a group of strangers from very different backgrounds to her - they knew how to put up a tent for a start.

At first, the isolation frightened her, but after a while, the forest began to weave its magic. The distance she’d felt between herself and the others seemed to melt away. 

“It was just amazing to just come across that appreciation for our natural world and understand that we are coexisting and we're not actually separate. We are one and nature is within us,” Kwesia says.

Gradually, she felt herself healing. She began to appreciate that everything around her had a purpose - the trees, the monkeys, the rare pink dolphins, even the leafcutter ants. She began to feel fully present. 

“When we connect with our senses, it kind of brings us back into connecting and coexisting directly with our natural world,” Kwesia explains. 

On returning to London, she created City Girl in Nature – a project to inspire young people from inner city backgrounds to connect with nature. 

“It's something that really has an impact on our mental well-being, noticing the natural world around us… It’s so magical to see that childlike innocence come back.”

🎧 Hear Kwesia’s story on Outlook: https://bbc.in/41Q8wXv

West Papuan Indigenous people call for KitKat boycott over alleged ecocide

Thousands of acres of rainforest is being cleared to produce palm oil, used in popular Nestlé and Mondelēz brands
Baliem Valley, West Papua. Photograph: Reinhard Dirscherl/Alamy

Damien Gayle
Thu 20 Mar 2025 18.14 GMT

West Papua’s Indigenous people have called for a boycott of KitKat, Smarties and Aero chocolate, Oreo biscuits and Ritz crackers, and the cosmetics brands Pantene and Herbal Essences, over alleged ecocide in their territory.

All are products that contain palm oil and are made, say the campaigners, by companies that source the ingredient directly from West Papua, which has been under Indonesian control since 1963 and where thousands of acres of rainforest are being cleared for agriculture.

More than 90 West Papuan tribes, political organisations and religious groups have endorsed the call for a boycott, which they say should continue until the people of West Papua are given the right to self-determination.

Raki Ap, a spokesperson for the United Liberation Movement for West Papua, which is overseeing the call, said: “These products are linked to human rights violations, in the first place, because West Papuans are being forced, with violence, to get off the land where they’ve lived for thousands of years, which has now resulted in ecocide.

“This is a signal to the countries who are dealing with Indonesia, especially those in the Pacific region, to take notice of who they’re dealing with and how they are basically allowing Indonesia to continue the colonial project in West Papua, the human rights violations, and also ecocide.”

West Papua is the western half of the island of New Guinea, home to the world’s third-largest rainforest. It is rich in natural resources, including the world’s largest gold and copper mine as well as extensive reserves of natural gas, minerals and timber.

It was part of the Dutch East Indies for a couple of centuries, but in 1963, in controversial circumstances, the territory was handed over to Indonesian control. As a result, say the campaigners, West Papua’s Indigenous Melanesians have not benefited from this wealth. They have been under occupation by Indonesia since 1963, facing repression the ULMWP describes as a “hidden genocide”.

West Papuans say more than 500,000 of their people have been killed by the occupation in the past six decades, while millions of acres of their ancestral lands have been destroyed for corporate profit. Indonesia, already the world’s largest palm oil exporter, is now breaking ground in West Papua on the world’s biggest single palm oil plantation, as well as a sugar cane and biofuel plantation that will be the largest deforestation project ever launched.

According to reports, companies behind the Tanah Merah project plan to establish palm oil plantations in the country’s east across more than 140,000 hectares (346,000 acres) – an area twice the size of the Indonesian capital, Jakarta. At the same time, Indonesian authorities have plans to turn Merauke, in the south, into a 2m-hectare site for the production of 2.6m tons of sugar and 244m litres of bioethanol each year.

“West Papuans’, especially the ULMWP, position is very clear: we are a modern-day colony,” said Ap, speaking from the Netherlands.

Genomic analyses reveal human activity's vital role in Amazonian species' genetic makeup

Researchers from the German Max Planck Institutes of Geoanthropology and Biology Tübingen use genomic data to study the decline in genetic diversity in the Amazon Basin, particularly in Brazil Nut trees.

The research aims to understand this keystone species' genetic health and adaptability, help reconstruct its demographic history, and assess the long-term impacts of human interaction on forest ecosystems. The findings emphasize the need for conservation strategies to consider both ecological and anthropogenic factors.

The significant decline in genetic diversity in the Amazon Basin, following historical events such as European colonization, deforestation and the extinction of megafauna such as the sloth—the main seed dispersal agents, is of particular concern for the genetic health of Brazil Nut trees (Bertholletia excelsa).

As one of the most impacted keystone species in rainforests, Brazil Nut trees are essential for biodiversity and a vital income source for local economies.

A crucial study led by researchers from the Max Planck Institute of Geoanthropology and the Max Planck Institute for Biology Tübingen unveils critical insights into the species' genetic diversity and population dynamics, providing valuable anthropocentric and biological information for this threatened forest ecosystem.

The research is published in the journal Current Biology.

"This research provides an amazing opportunity to study how human actions, even in the distant past, have affected genetic makeup in a wild species over short time scales," stated Detlef Weigel, Director of the Department of Molecular Biology at the Max Planck Institute for Biology Tübingen.

Genomic analyses reveal the importance of Indigenous management practices

Using advanced genomic techniques, the researchers comprehensively analyzed total sequence variants of 270 Brazil Nut tree samples with known archaeological evidence at different locations to reveal insights into genetic structure and gene flow.

The study provides detailed genomic data, including identifying over 126,000 genetic variants in Brazil Nut, providing valuable insights into the genetic health and adaptability of the species in the face of environmental changes.


Home
Nanotechnology
Physics
Earth
Astronomy & Space
Chemistry
Biology
Other Sciences
 1
Jan 24, 2025
Biology Ecology
Biology Molecular & Computational biology
 The GIST
 Editors' notes
Genomic analyses reveal human activity's vital role in Amazonian species' genetic makeup
by Max Planck Society

How human activity has shaped Brazil Nut forests' past and future
An example of a Brazil nut tree in the Amazon Basin. Credit: Max Planck Institute of Geoanthropology/ Victor Caetano-Andrade

Researchers from the German Max Planck Institutes of Geoanthropology and Biology Tübingen use genomic data to study the decline in genetic diversity in the Amazon Basin, particularly in Brazil Nut trees.


The research aims to understand this keystone species' genetic health and adaptability, help reconstruct its demographic history, and assess the long-term impacts of human interaction on forest ecosystems. The findings emphasize the need for conservation strategies to consider both ecological and anthropogenic factors.

The significant decline in genetic diversity in the Amazon Basin, following historical events such as European colonization, deforestation and the extinction of megafauna such as the sloth—the main seed dispersal agents, is of particular concern for the genetic health of Brazil Nut trees (Bertholletia excelsa).

As one of the most impacted keystone species in rainforests, Brazil Nut trees are essential for biodiversity and a vital income source for local economies.

A crucial study led by researchers from the Max Planck Institute of Geoanthropology and the Max Planck Institute for Biology Tübingen unveils critical insights into the species' genetic diversity and population dynamics, providing valuable anthropocentric and biological information for this threatened forest ecosystem.

The research is published in the journal Current Biology.

"This research provides an amazing opportunity to study how human actions, even in the distant past, have affected genetic makeup in a wild species over short time scales," stated Detlef Weigel, Director of the Department of Molecular Biology at the Max Planck Institute for Biology Tübingen.


Genomic analyses reveal the importance of Indigenous management practices
Using advanced genomic techniques, the researchers comprehensively analyzed total sequence variants of 270 Brazil Nut tree samples with known archaeological evidence at different locations to reveal insights into genetic structure and gene flow.

The study provides detailed genomic data, including identifying over 126,000 genetic variants in Brazil Nut, providing valuable insights into the genetic health and adaptability of the species in the face of environmental changes.

How human activity has shaped Brazil Nut forests' past and future

Sale of Brazil nuts at a local market. Credit: Max Planck Institute of Geoanthropology/ Victor Caetano-Andrade

The findings indicate that while the genetic diversity of Brazil Nut has drastically declined compared to other species over the last 20,000 years, the areas with a history of Indigenous management show more complex genetic backgrounds. The study reveals the connection between the plants and Indigenous land stewardship.

In particular, younger trees in the protected Tefé National Forest (TEF), estimated to be under 200 years old, exhibit complex genetic backgrounds compared to other studied groups, likely due to natural disturbances and local communities' management.

This genetic diversity is crucial for the species' resilience and adaptability in the face of environmental changes. Traditional ecological practices may promote the species' genetic diversity and health, providing a model for sustainable management.

Victor Caetano-Andrade, Postdoctoral researcher in the Department of Coevolution of Land Use and Urbanization at the Max Planck Institute of Geoanthropology, explains, "We aimed to bridge gaps in our understanding of the long-term anthropogenic influences on forest ecosystems. Our findings demonstrate how Indigenous land management practices play a significant role in maintaining the genetic diversity of Brazil nut populations."

Promoting collaboration between scientists and local Indigenous land stewards and their historical ecological knowledge has the potential to create more effective and inclusive conservation policies.

Looking ahead, the researchers plan to expand their studies to include more regions and additional species within the Amazon rainforest. The goal is to develop comprehensive conservation frameworks that protect Brazil Nut trees and enhance the ecosystem's resilience.

Source: HERE



Recent in Deforestation

The Wisdom of Life and Living

Subscribe Us