www.ipbes.net<\/a> ) has advanced in this line, even challenging the validity of the terms in its own name. With academic and political input from the Global South, particularly Latin America, IPBES recognizes that \u2018biodiversity\u2019, \u2018nature\u2019 and \u2018ecosystem services\u2019 are rooted in Western culture. For example, \u2018nature\u2019, in its common usage is associated with the material world, including plants, animals, and processes, where humans have not intervened.<\/p>\n\n\n\nIn stark contrast, ethnoecological studies demonstrate that for most of the 1,000 languages still spoken in the Americas, there is no distinction between that which is natural and that which is social, instead conceiving one sphere of interconnected \u2018life\u2019, as evidenced by Venezuelan Egle\u00e9 Zent\u2019s work together with the Jot\u00ef who inhabit the Amazon. The Andean cosmovision is another example with its conceptualization of \u2018Pachamama\u2019, based on a different relationship and is not merely another word for \u2018nature\u2019, rather understanding it as an individual, which implies different responsibilities like with one\u2019s mother. In this sense, IPBES also has broadened the concept of \u2018ecosystems goods and services\u2019, with its strong economic and utilitarian connotations, and coined \u2018nature\u2019s contributions to people\u2019 (NCP) to be more amenable of other worldviews, knowledge systems, cultures, and languages with a more relational and contextual perspective.<\/p>\n\n\n\n
What aspects are still lacking?<\/strong><\/p>\n\n\n\nDespite these advances, work remains to institutionalize plural valuations of nature, with their ecological, monetary, sociocultural, and health aspects. Historically, conservation debates were predominantly academic and in the Global North, but the implications were always seen worldwide in environmental policies. Today, more inclusive conservation incorporates ideas with a seal \u2018from the South\u2019. For example, the Kunming-Montreal Global Biodiversity Framework does not only seek to conserve 30% of the planet\u2019s surface area by 2030 (known as the 30×30 Target), but this must be achieved with equitable governance systems that recognize the multiple values and worldviews regarding nature. Now, we are confronted with the challenge of implementing this paradigm shift, and COP16, which is being held from 21 October to 1 November in Cali, Colombia, is precisely where a new monitoring system is being negotiated for National Biodiversity Strategies and Action Plans (NBSAPs) to meaningfully institutionalize inclusive conservation.<\/p>\n\n\n\n
Latin America\u2019s role<\/strong><\/p>\n\n\n\nIn these processes, Latin America stands out with a privileged role. It has vanguard thinkers opening conceptual spaces that permit diverse voices, or what Colombian Arturo Escobar calls the \u2018pluriverse\u2019, in contrast to Western perspectives of assuming only one way of thinking-making the \u2018universe\u2019. Furthermore, the region has nourished grassroots socio-political processes related to Indigenous, peasant, and Afro-descendent initiatives, whose leaders have gone on to achieve high positions in the governments of countries like Colombia and Brazil.<\/p>\n\n\n\n
Plus, from Latin America, we see the effect of the \u2018Pope from the South\u2019 leading the Catholic Church, who proposed a different relationship with nature in the Laudato Si<\/em>, or via the first Latin American environmental treaty, called the Escaz\u00fa Agreement that assures access to information, participation, and justice in environmental issues and represents a relevant example for the rest of the world.<\/p>\n\n\n\nNotwithstanding the above, it is worth remembering as well that despite the region\u2019s potential in co-constructing this new paradigm, Latin America continues to be the most dangerous continent for environmental defenders, with 85% of the murders at the global level, according to the 2023 report from Global Witness. This ongoing tragedy demonstrates that despite its leadership in socio-environmental topics, there is still much to do to materialize the recuperation of the meaning of \u2018life\u2019 in all territories.<\/p>\n\n\n\n
Fortunately, though, there are ample allies, and we find complementary ways of life in regions as diverse as Japan where the concept of satoyama <\/em>refers to integrated cultural-ecological landscapes, sub-Saharan Africa where ubuntu <\/em>relates the individual to other and the physical surroundings, or New Zealand where a new political definition of national well-being has been developed that incorporates the M\u0101ori worldview guided by the principles of kotahitanga <\/em>(work in a coordinated way), tikanga <\/em>(make decisions aligned with correct values), manaakitanga <\/em>(increase the power and agency of others via respect and care) and tiakitanga <\/em>(stewardship). It would seem that the search for \u2018living well\u2019 has similar manifestations around the world.<\/p>\n\n\n\nConclusion<\/strong><\/p>\n\n\n\nAt the end of his speech before the R\u00edo+20 Summit, then Uruguayan president Jos\u00e9 \u2018Pepe\u2019 Mujica affirmed that \u201cwhen we fight for the environment, we have to remember that the first element of the environment is called human happiness\u201d. He then went on to cite Roman, Greek, and Aymara philosophers. This discourse evidences Latin America\u2019s potential to rethink conservation. The region should now take advantage of this opportunity to integrate biological and cultural diversity and combine ancestral and Western worldviews.<\/p>\n\n\n\n
A new paradigm based on equity, diversity, inclusion, and justice for conservation\u2019s multiple voices will allow us to reconsider what is \u2018living well\u2019. In this way, we will be better prepared to attend the extinction of species and the erosion of nature\u2019s contributions to people, and also confront the loss of experiences with nature and the threat to cultural diversity. Taken together, this \u2018values crisis\u2019 requires recuperating a more holistic meaning of \u2018life\u2019.<\/p>\n\n\n\n
*Text produced jointly with the Inter-American Research Institute on Global Changes (IAI). The opinions expressed in this publication are those of two authors and not necessarily of their organizations.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"Despite the progress seen, there is still work to be done to institutionalize pluralistic valuations of nature, with its ecological, monetary, socio-cultural and health aspects.<\/p>\n","protected":false},"author":674,"featured_media":44726,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"episode_type":"","audio_file":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","filesize_raw":"","date_recorded":"","explicit":"","block":"","itunes_episode_number":"","itunes_title":"","itunes_season_number":"","itunes_episode_type":"","footnotes":""},"categories":[16904,17101],"tags":[17180],"gps":[],"class_list":{"0":"post-44745","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-cambio-climatico-en","8":"category-biodiversidad-en","9":"tag-ideas"},"acf":[],"_links":{"self":[{"href":"https:\/\/latinoamerica21.com\/en\/wp-json\/wp\/v2\/posts\/44745","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/latinoamerica21.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/latinoamerica21.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/latinoamerica21.com\/en\/wp-json\/wp\/v2\/users\/674"}],"replies":[{"embeddable":true,"href":"https:\/\/latinoamerica21.com\/en\/wp-json\/wp\/v2\/comments?post=44745"}],"version-history":[{"count":0,"href":"https:\/\/latinoamerica21.com\/en\/wp-json\/wp\/v2\/posts\/44745\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/latinoamerica21.com\/en\/wp-json\/wp\/v2\/media\/44726"}],"wp:attachment":[{"href":"https:\/\/latinoamerica21.com\/en\/wp-json\/wp\/v2\/media?parent=44745"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/latinoamerica21.com\/en\/wp-json\/wp\/v2\/categories?post=44745"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/latinoamerica21.com\/en\/wp-json\/wp\/v2\/tags?post=44745"},{"taxonomy":"gps","embeddable":true,"href":"https:\/\/latinoamerica21.com\/en\/wp-json\/wp\/v2\/gps?post=44745"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}