Indigenous Peoples and Artificial Intelligence: Defending Rights through Principles of Respect and Consent

This Indigenous Peoples’ Day, we highlight how respect and consent must guide both engagement and the ethical use of artificial intelligence.

FSC IF

Today, August 9, the world comes together to celebrate the International Day of the World’s Indigenous Peoples. From the rain forests of Latin America to the savannas of Africa, the islands of Asia, the mountains of Oceania, and the Arctic’s tundras, Indigenous Peoples continue to protect the world’s biodiversity, safeguard traditional knowledge, and uphold cultures rooted in deep connection to the land.

Indigenous Peoples nurture an extraordinary range of living traditions, from practices and skills to knowledge systems and expressions that embody values of respect, care, and reciprocity with nature. These traditions also strengthen understanding of the many worldviews and value systems that guide Indigenous relationships with the natural world.

By practicing and passing on this heritage, Indigenous communities sustain their vitality, resilience, and collective well‑being.

Indigenous Peoples’ Day is more vital today than at any point in history because the challenges we face — climate change, biodiversity loss, and the rapid rise of new technologies — demand the wisdom, leadership, and rights of Indigenous Peoples at the center of global solutions.

Indigenous Peoples and local communities safeguard at least half of the world’s lands, which host the majority of its biodiversity. Their living heritage — knowledge, practices, and values rooted in respect, stewardship, and reciprocity with nature — offers proven pathways for addressing today’s climate and ecological crises. When forests are under threat, when species are disappearing, and when climate impacts intensify, Indigenous Peoples stand as guardians of balance between humanity and the natural world.

Authentic engagement, and Free, Prior and Informed Consent

This day also reminds us of the principles that must guide our actions when engaging with Indigenous brothers and sisters: respect, authentic engagement, and Free, Prior and Informed Consent. Just as Indigenous Peoples decide how their knowledge and culture are shared, so too must the world ensure that emerging tools, like artificial intelligence, are used ethically — amplifying Indigenous voices rather than appropriating them.

Our Managing Director, Minnie Degawan, provided insights on the principles of engagement with Indigenous People on a webinar with Asia Pacific Resources International Limited (APRIL). She reminds us that true engagement with Indigenous Peoples must be built on respect, trust, and consent. Entering Indigenous territories means entering someone’s home.

Minnie Degawan, Managing Director of the FSC Indigenous Foundation

Authentic engagement requires listening, co-creation, and collaboration — not one-time consultations, but continuous relationships grounded in dignity. For the private sector, this means building trust that leads to long-term partnerships, social license to operate, and more sustainable outcomes. For governments, it strengthens legitimacy, ensures policies are culturally appropriate, and supports effective climate and biodiversity action. In both cases, relationship-building is not just respectful — it is essential for lasting impact.

Consent is not a checklist. It is a living dialogue — a spectrum that ranges from “No” to “Maybe,” “Yes if,” and “Yes;” always shaped by cultural traditions and community voices. One way communities express this is through art and photography: choosing what stories to share, how to share them, and with whom.

ENGITOK – the Maasai woman, Photo contest, 2023

Indigenous Data Sovereignty: A Global Call for Ethical Technology

Just as photographs require consent and respect, so too must the use of new technologies like artificial intelligence. Indigenous Peoples must retain control over their knowledge, images, and voices and how and when these are used. Technology should amplify Indigenous self-representation, not appropriate it.

A powerful example comes from Aotearoa (New Zealand), where Māori leaders are shaping the conversation on artificial intelligence. At the Aotearoa Artificial Intelligence Summit, experts like Dr. Karaitiana Taiuru, Elle Archer, and Moka Apiti emphasized that Māori data must be treated as taonga — a treasure protected under Te Tiriti o Waitangi (the Treaty of Waitangi). They reminded us that engaging with Indigenous communities in AI development requires relationship-building, long-term commitment, and respect for cultural protocols, from pronouncing names correctly to involving communities from the very beginning. Their message was clear: AI must not be a tool of extraction but a means to amplify collective wisdom, safeguard cultural heritage, and uphold Indigenous data sovereignty. This vision echoes the principles of engagement — respect, trust, and reciprocity — that are essential for all Indigenous Peoples worldwide. (Culture & Design Lab, 2023) ¹

During the 2025 International Day of the World’s Indigenous Peoples virtual webinar, Indigenous Peoples and AI: Defending Rights, Shaping Futures, hosted by the Indigenous Peoples Development Branch, the Secretariat of the Permanent Forum on Indigenous Issues, powerful voices from Indigenous panelists echoed a clear message: artificial intelligence must be ethical, inclusive, and grounded in Indigenous rights.

As Aluki Kotierk, Inuk leader and Chair of the Permanent Forum on Indigenous Issues, stated: “Without safeguards, AI risks a new form of colonization, coded in algorithms that shape our lives. To ensure that AI serves Indigenous Peoples, we must have a rights-based approach. Indigenous Peoples must guide AI development, and data governance is essential.”

During the webinar panelist Danielle Boyer, an Indigenous Ojibwe youth robotics inventor, expressed “People often forget that we, as Indigenous Peoples, have always been inventors, scientists, and engineers. Our youth are brilliant—my students are creating apps, founding organizations, designing robots, and building solutions. They already have the tools we need to shape the future.” Danielle explained that what’s missing are the opportunities—such as the ability to speak directly with large corporations and bridge the gap between them and Indigenous communities.

Closing remarks:

On this Indigenous Peoples’ Day, we are reminded that respect, trust, and consent are the foundation of ethical engagement. Whether in climate action, biodiversity conservation, or artificial intelligence, Indigenous Peoples must remain at the center as rights-holders and leaders, especially Indigenous youth as they are essential to this future — bringing innovation, knowledge, and commitment to their communities.

Now is the time to advocate, support, and share — so Indigenous voices lead the way forward.

Source:

Culture & Design Lab (2023). Engaging with Māori in Artificial Intelligence. Culture & Design Lab.

https://cultureanddesignlab.com/blog/article-145901

From the Ground to the Global Stage: Indigenous Women Prepare for COP30

A regional training co-organized by DGM Global, Conservation International, and the FSC Indigenous Foundation during Panama Climate Week 2025

FSC IF

During Panama Climate Week 2025, a powerful gathering of Indigenous women leaders from across Latin America took place. The Capacity Building Workshop for Indigenous Women to Advocate in Climate and Biodiversity Negotiations—organized by the Dedicated Grant Mechanism (DGM), Conservation International, and the FSC Indigenous Foundation—created a space for dialogue, learning, and collective action. Participants from Mexico, Colombia, Ecuador, Honduras, Brazil, and Guatemala came together to strengthen their technical skills, exchange experiences, and deepen their impact on global environmental governance. Whether already engaged in national advocacy or beginning their journey, they shared a common commitment: advancing Indigenous leadership in climate and biodiversity negotiations.

Reflections of Indigenous Women Leaders

Learning emerges not only through technical knowledge but also through intergenerational dialogue and the revitalization of ancestral wisdom. During the workshop, participants shared several reflections:

The COP began 33 years ago, but the commitments established have not progressed significantly over the past three decades. It was observed that many decisions remain concentrated in the hands of governments, and that it is necessary to integrate ancestral knowledge into climate policies to ensure progress that is both sustainable and collective.

Participants also recognized the complexity of climate issues and noted that these are often not communicated in ways that are accessible to communities. They called for technical concepts to be translated into more understandable formats so that communities can engage with them within their own contexts. Although these issues may seem new in international forums, they have long existed within Indigenous peoples’ ancestral practices, worldviews, and values.

“These issues are not new to us. What we need is for our way of naming them to be recognized,” mentioned one participant.

Young People Leading the Way

The new generations of Indigenous Peoples are prepared to confront the challenge of climate change from their own realities and perspectives. Among them are young professionals who are combining traditional knowledge with formal training to advocate for their communities on a global stage. One of the most inspiring moments was hearing from young Indigenous women, who voiced their concerns and aspirations to be agents of change within their communities. They spoke about bringing solutions and raising their peoples’ voices in international arenas.

Rosibel Rodríguez Gallardo, from the Ngäbe people of southern Costa Rica, shared:

“It is a privilege to participate for the first time in an international gathering of Indigenous women in Panama. I want to learn a lot so I can share it with my people.”

This generational shift—rooted in respect for and continuity of ancestral knowledge—is a sign of enduring commitment to the Indigenous struggle for environmental and climate justice.

A Partnership for the Future

The meeting also provided an opportunity to build support networks among Indigenous women from different countries, promote mutual learning, and strengthen each participant’s leadership. The young women demonstrated their commitment to their communities and to continuing to influence the climate agenda.

From left to right: Rosibel Rodríguez Gallardo and Yeshing Upún

Yeshing Upún, Maya Kaqchikel and a member of the Indigenous Women’s Network on Biodiversity of Latin America and the Caribbean, shared:

“It is a pleasure to exchange experiences and knowledge, but above all, to join efforts and raise our voices in response to the different proposals that will be developed in the framework of COP30 and the ongoing biodiversity negotiations.” — Yeshing Upún

At the close of Climate Week, Minnie Degawan, Managing Director of the FSC Indigenous Foundation, reflected:

“Climate Week should be more sensitive to the cultural aspects of the local people.”

Her words remind us that it is not possible to move toward a just climate future without active listening, deep respect, and genuine inclusion of those who have protected life in harmony with Mother Earth since time immemorial.

Sineia do Vale – Co-chair of the Indigenous Peoples Caucus

Climate Justice with a Voice: A Step Toward COP30

As the world looks ahead to COP30 in Belém, Indigenous women are not only strengthening their leadership but also building the technical knowledge required to engage in international climate negotiations. While the Panama workshop focused on capacity building, advocacy strategies, and peer learning, it was also part of a larger effort to ensure that Indigenous women are equipped to participate meaningfully in formal spaces like the 62nd session of the Subsidiary Bodies (SB62) under the UNFCCC process.

Held in parallel with Panama Climate Week 2025, this gathering complemented other preparatory efforts—such as technical trainings hosted earlier in June by partners including the International Indigenous Forum on Climate Change (IIFCC), the International Indigenous Youth Forum on Climate Change (IIYFCC), DOCIP, Nia Tero, and the United Nations Voluntary Fund for Indigenous Peoples (UNVFIP). Those sessions focused on the structure and agenda of SB62 and its relevance to COP30, including key negotiation tracks like the Global Goal on Adaptation and Article 6 of the Paris Agreement.

Together, these efforts underscore the importance of linking political advocacy with technical readiness, ensuring Indigenous women are not only visible in global climate spaces but fully prepared to shape the outcomes.

Closing Reflections

As the world moves toward COP30 in Belém, the voices, knowledge, and leadership of Indigenous women must remain at the center of climate and biodiversity negotiations. This workshop, made possible through the collaboration between DGM Global, Conservation International, and the FSC Indigenous Foundation, reaffirmed the power of partnerships in creating spaces where Indigenous women can build skills, share knowledge, and shape global agendas. Strengthening these alliances is essential to ensuring that Indigenous women are not only present in decision-making spaces—but are leading efforts to build a more just and sustainable future for all.

By Maria De Leon (FSC Indigenous Foundation) and Lidiane Castro (Conservation International)

FSC Indigenous Foundation to Implement Community Program in Four Indigenous Communities in the Comarca Ngäbe-Buglé in Panamá

Tolé, Chiriquí, Panamá – June 2025

FSC IF

The FSC Indigenous Foundation (FSC-IF) will serve as the implementing partner of a newly established community program designed to support the livelihoods and well-being of four Indigenous Ngäbe communities in Panama: Kiad, Nuevo Palomar, Quebrada Caña, and Quebrada de Plata.

This initiative arises as a result of a dialogue process between these communities, representatives of the Movimiento 10 de Abril (M10), their advisors (SOMO, Both Ends, and ACD), and the Development Finance Institutions of Germany (DEG) and the Netherlands (FMO). This dialogue was prompted by a formal complaint submitted in 2014 to the Independent Complaints Mechanism (ICM) of DEG and FMO by M10 and the General Cacica of the Ngäbe-Buglé Comarca, in relation to the impacts of the Barro Blanco hydroelectric project.

The dialogue culminated in a joint agreement, signed in June 2025, and the co-creation of a community program addressing essential needs, such as access to water and sanitation, transportation, electrification, home improvements, education, livelihoods, and cultural preservation. All elements of this agreement were discussed and validated through a participatory process in each community.

The FSC Indigenous Foundation was chosen by the parties to implement the program based on its recognized track record of working alongside Indigenous Peoples in Panama and worldwide. The Foundation’s role will be to ensure that the commitments outlined in the agreement are fulfilled through a culturally sensitive, participatory, and transparent implementation process over the course of two years, beginning in July 2025.

Our Guiding Principles: Respect, Consent, and Indigenous-Led Solutions

The FSC Indigenous Foundation is an Indigenous-led organization committed to upholding the rights of Indigenous Peoples and safeguarding their traditional knowledge, governance systems, and territories. We believe that Indigenous Peoples are the rightful stewards of Mother Earth’s forests and that Indigenous leadership is central to global sustainability efforts.

Our mission is to protect sacred landscapes and empower Indigenous communities through self-determined development. Our vision is a future where Indigenous rights are fully honored, Indigenous knowledge is integrated into global systems, and Indigenous Peoples lead actions to protect and restore the world’s forests.

In all our work, we uphold the principle of Free, Prior and Informed Consent (FPIC). This means that Indigenous communities have the right to decide—freely, in advance, and with full information—whether and how they wish to engage in development processes that affect their lands, territories, and lives. FPIC is not only a procedural step, but a cornerstone of Indigenous autonomy, dignity, and governance. We follow this methodology in every initiative we undertake, regardless of location or scale.

A Commitment to Dignity and Constructive Engagement

While the Barro Blanco hydroelectric dam has had lasting negative impacts on the affected Indigenous communities, this agreement reflects the determination of the Ngäbe Peoples to advocate for their rights and well-being. It is the result of their leadership and persistence in seeking solutions on their own terms.

The FSC Indigenous Foundation is honored to support the implementation of the resulting community program, carrying out this work with deep respect for the communities’ lived experiences and with a strong commitment to transparency, dignity, and Indigenous self-determination.

Our approach is grounded in dialogue, mutual respect, and Indigenous self-determination. We thank the communities of Kiad, Nuevo Palomar, Quebrada Caña, and Quebrada de Plata, M10 representatives, and all involved parties for their trust, and we remain committed to walking alongside them in this process.

Communications contact

If you want to collaborate with the FSC Indigenous Foundation, please email:

María De León

Head of Communications

m.deleon@fsc.org

The Forest is Our Relative:

Menominee Stewardship Shows the Power of Indigenous Voices in Forestry

FSC IF

Voices of the Forest

Forests are more than ecosystems—they are memory, medicine, and home. As part of our Voices of the Land campaign, we spotlight the Menominee people’s centuries-old stewardship as a powerful testament to Indigenous leadership in shaping a just and living future. This story is not only about sustainable forestry—it’s about sovereignty, intergenerational knowledge, and the unbreakable bond between Indigenous People and Mother Earth.

*Photo: MSOE University/ Bryan Pechacek*

In April 2025, during Earth Week in Milwaukee, two Indigenous leaders from Canada—Tyler Bellis (Council of the Haida Nation) and David Flood (Ojibway, Treaty No. 9, and North America/Canada representative to the FSC Permanent Indigenous Peoples Committee)—stood alongside Satnam Manhas of the FSC Indigenous Foundation and the Menominee people to celebrate a shared vision of forest stewardship. The event honored the FSC Leadership Award given to Menominee Tribal Enterprises (MTE) and the Milwaukee School of Engineering for The Giving Forest Game, a digital learning tool rooted in Menominee forest values.

*Photos: MSOE University/ Bryan Pechacek*

*FSC Leadership Award. Photo: MSOE University/ Bryan Pechacek*

But the deeper story is what happens daily in the Menominee forest: a practice of land management grounded in story, ceremony, and sovereignty.

A Living Forest, A Living Culture

In Wisconsin, the Menominee manage 230,000 acres of ancestral forest. Their philosophy, rooted in Chief Oshkosh’s 1850s guidance—“What’s best for the forest, then the people, and lastly, profit”—continues to guide MTE. Only a small fraction of the forest’s potential yield is harvested, with decisions made through both GIS mapping and cultural knowledge.

*Photos: The tour by Satnam Manha from FSC-IF*

The visiting delegation toured MTE’s forest and operations, hosted by Marketing Specialist Nels B. Huse, and met with key leaders including CEO Jennifer Peters, Sawmill Manager John Awonohopay, and Forest Manager Ronald Waukau, Sr. As they travelled from Chicago to Menominee territory, the contrast was stark—the Menominee forest stood out as the first stretch of intact, biodiverse, and actively managed forest the delegation encountered.

*From left to right: Tyler Bellis (Council of the Haida Nation), CEO Jennifer Peters* (Menominee Tribal Enterprise’s President), Nels Huse (Marketing Specialist at Menominee Tribal Enterprise), and David Flood (FSC PIPC representative for Canada). Photo: MSOE University/ Bryan Pechacek

Nearly all MTE workers are Menominee. As Ronald Waukau Sr. noted, “We don’t use cookie-cutter prescriptions—we do what’s best for the resource.” MTE’s marketing Specialist Nels B. Huse added, “We can almost tell you the stump your product comes from. FSC helps us track that. Our customers care—and so does our community.”

Restoring Forests and Culture with Fire

One of the most powerful expressions of Menominee stewardship is the reintroduction of controlled burns—reviving a practice once banned through colonial policies. For generations, fire was used to sustain ecosystems, food sources, and ceremony. “When we had to stop burning, it was traumatic,” one tribal forester explained, recalling how colonial policies and fire suppression erased these practices. “Smokey Bear showed up and we lost the connection. But we’re bringing it back.”

*Photo: Smokey Bear by Satnam Manha from FSC-IF*

Menominee staff are combining science with tradition—analyzing historical survey notes and fire-scarred stumps to guide prescribed burns. These burns range from small 10-acre patches to areas over 200 acres, regenerating traditional foods and medicines. “We burned one area and tribal members came out to pick berries,” Ronald shared. “That’s the kind of outcome we want.”

Forest as Teacher, Forest as Healer

For the Menominee, fire is not just ecological—it’s cultural healing. It brings back blueberries, birch bark, and healing teas. One community member said, “I used to harvest for profit. Now I just do it for myself.” Younger generations are becoming more culturally awake, reconnecting with land-based knowledge. “The forest is not something we own. It’s something we belong to,” a staff member reflected.

Forestry as Sovereignty

MTE employs over 140 full-time staff—95% of them tribal members—and supports 8–9 contract logging crews. It’s a major economic driver, but also a symbol of sovereignty. “We’re managing for food, medicine, and the connection between people and place,” said one forester.

Yet, challenges remain. Regulatory constraints make it difficult for families to engage in cultural burning. “Burning today is like a military operation,” someone noted. Still, the Menominee continue, finding ways to balance compliance and cultural rights.

As mill manager John Awonohopay put it: “The forest isn’t just an economic asset—it’s a living classroom and medicine cabinet. Visitors come in and say, ‘I can see 20 medicines just looking out the window.’”

*Photo: Hilary J. Waukau Sr., Forestry and Environmental Resources Center by Satnam Manha from FSC-IF*

Reflections Across Territories

For David Flood, the visit was personal. A Treaty Indian who lived disconnected from his homelands for 30 years, he said, “My hope is to live the next 30 years in service to my homelands until I too become an ancestor.”

Tyler Bellis, visiting just weeks after the Haida Nation signed a landmark agreement affirming Haida Title, saw in Menominee forestry a living model of what it means to steward land through Indigenous law and values. “It offered a vision into action—and the need to always return to the people,” he reflected.

Satnam Manhas summarized it best: “Unlike extractive economic systems that lead to scarcity, this is a regenerative model rooted in action—where abundance supports land, species, and people.”

From left to right: Satnam Manhas, David Flood, and Tyler Bellis

The Menominee story is a powerful reflection of Indigenous Knowledge Systems in action—knowledge that is rooted in land, passed down through generations, and lived through practice. From controlled burns to food sovereignty, from cultural mapping to community-centered forestry, these systems offer holistic approaches that integrate ecology, economy, and spirituality. In a world facing climate collapse and biodiversity loss, Indigenous Knowledge Systems are not alternatives—they are essential.

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