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The Rights of Nature: A Paradigm Shift for Environmental Protection
This revolutionary legal framework moves beyond traditional environmental laws and acknowledges that Nature itself has inherent rights, much like human beings and corporations.
Apr 21, 2025
For centuries, legal systems around the world have treated Nature as property—something to be owned, exploited, and managed for human benefit. This anthropocentric perspective has led to widespread environmental degradation, climate change, and biodiversity loss.
However, a revolutionary legal framework is emerging: the recognition of the Rights of Nature. This paradigm shift moves beyond traditional environmental laws and acknowledges that Nature itself has inherent rights, much like human beings and corporations.
The Rights of Nature concept is based on the idea that ecosystems and species are not mere objects but living entities with their own inherent rights to exist, thrive, and evolve. This legal framework challenges the prevailing notion that Nature is merely a resource for human use and instead recognizes its intrinsic value. By granting legal personhood to rivers, forests, and other natural entities, governments and courts can ensure that these ecosystems have standing in legal proceedings.
By shifting from an exploitative to a respectful relationship with the natural world, humanity can ensure a healthier planet for future generations.
The movement gained global attention when Ecuador became the first country to enshrine the Rights of Nature in its Constitution in 2008. The document states that Nature, or "Pachamama," has the right to exist and regenerate. Similarly, Bolivia passed the Law of Mother Earth in 2010, reinforcing Indigenous worldviews that see Nature as a living system with rights. Since then, countries such as New Zealand, Panama, India, and Colombia have also granted legal rights to specific ecosystems, setting legal precedents that continue to inspire the global community.
Why should we grant rights to Nature, you might ask? Traditional environmental laws often fail to prevent ecological destruction because they are based on regulation rather than protection. Corporations and governments can exploit loopholes, pay fines, or simply weigh the financial cost of pollution against profit margins. The Rights of Nature framework, however, fundamentally shifts the legal system from one of ownership to one of stewardship.
One of the most compelling cases for this approach is the Whanganui River in New Zealand. In 2017, the New Zealand government recognized the river as a legal entity, granting it the same rights and responsibilities as a person. This decision was made in collaboration with the Whanganui iwi, the Indigenous Māori people who have long regarded the river as an ancestor. Now, legal guardians, including representatives from both the government and the Māori community, speak on behalf of the river in legal matters. This recognition has already influenced policy decisions related to conservation and sustainable water management. Similarly, in 2017, the High Court of Uttarakhand in India granted legal rights to the Ganges and Yamuna rivers, acknowledging their sacred and ecological importance. Although this ruling faced legal challenges, it sparked important discussions about environmental governance and the need for stronger protections for vital ecosystems.
Despite these victories, the implementation of the Rights of Nature faces legal, political, and economic challenges. Many governments and corporations resist this shift, fearing restrictions on industrial activities. Additionally, enforcement mechanisms vary widely, and some legal rulings remain symbolic without proper institutional backing. However, the movement continues to gain momentum. Local communities, Indigenous groups, and environmental activists are advocating for the recognition of Nature's rights as a crucial tool for fighting climate change and biodiversity loss. In the United States, cities such as Pittsburgh and Toledo have passed local ordinances recognizing the rights of ecosystems, empowering communities to challenge environmental destruction more effectively.
Ecuador has witnessed several groundbreaking legal victories that affirm Nature's rights. Among these, the 2021 Constitutional Court ruling on Los Cedros Reserve was historic: The court halted mining exploration in this biodiversity hotspot, recognizing that the rights of the forest and its species, including endangered monkeys and orchids, outweighed extractive interests. Similarly, in Intag, a region long defended by local communities, legal actions based on behalf of endangered frogs and the Rights of Nature have helped suspend mining operations that threatened primary cloud forests and rivers vital to both people and ecosystems.
Another notable case is Estrellita, a woolly monkey rescued from illegal trafficking. When authorities attempted to relocate her to a zoo, a judge ruled in favor of her individual rights as part of Nature—marking the first time an animal in Ecuador was granted such recognition. These cases underscore the growing power of constitutional rights when applied to real-life conflicts between conservation and exploitation. They also reflect the tireless advocacy of Indigenous peoples, environmental defenders, and legal experts who are reshaping the legal landscape to center ecological integrity and the interconnectedness of all life.
The Rights of Nature framework is more than just a legal concept—it is a cultural and ethical transformation. By shifting from an exploitative to a respectful relationship with the natural world, humanity can ensure a healthier planet for future generations. As this movement grows, it is essential for policymakers, legal scholars, and citizens alike to support and advance this revolutionary approach to environmental protection.
The Global Alliance for the Rights of Nature (GARN) is a global network that has been at the forefront of the Earth Jurisprudence and Rights of Nature movement for the last 15 years, educating, upholding, and supporting its growth. With over 6,000 allies worldwide, GARN serves as a movement hub, connecting Indigenous leaders, civil society, lawyers, and advocates reshaping environmental governance.
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This St. Patrick’s Day, Let’s Celebrate Solidarity Against Colonialism
On this day we would do well to remember a chapter of often forgotten history, the relationship between the Irish people and the Choctaw Nation.
Mar 17, 2025
The Irish do love a good story and a good celebration. The celebration of St. Patrick’s Day has evolved from the observance of the death of St. Patrick in the fifth century into a celebration of Irish culture and heritage. The corned beef, cabbage, potatoes, and Guinness I understand; the green beer—not so much.
While the modern day “Wearing O’ the Green” for many adds to the fun, the original adoption of green ribbons, clothing, and hats by theSociety of United Irishmen and the street ballad “The Wearing of the Green” (lamenting the oppression of the 1798 Irish rebellion) were never known by many and forgotten by most.
The Choctaw, unlike the British government, recognized the humanity and suffering of the Irish people, even as the Choctaw still suffered and had little to give.
During the 700 years of British colonial rule of Ireland, the Irish like all subjects of British settler colonialism suffered violence and coercion to further the economic power of the empire. The methods of how to control native populations, the land, and natural resources varied from empire to empire, but those methods resulted in resistance and often wars of rebellion. Worldwide, whether in Ireland, India, Africa, Asia, the Americas, or the Palestinian state—people, eventually, will reject their oppressors.
On this St. Patrick’s Day we would do well to remember a chapter of often forgotten history, the relationship between the Irish people and the Choctaw Nation. In 1847, during the worst of the Irish famine, the Choctaw Nation, roughly 15 years after their forced journey from their ancestral home in Mississippi to Indian territory in Oklahoma on the “trail of tears and death,” collected and sent $170—over $5,000 in today’s money—to Midleton in County Cork, Ireland.
The Choctaw, unlike the British government, recognized the humanity and suffering of the Irish people, even as the Choctaw still suffered and had little to give. They had been forced to cede 11 million acres, they still mourned lost family members, yet they gave what they could, seeing that their own suffering was now lived by the Irish.
Often, times of suffering and adversity bring out, as former U.S. President Abraham Lincoln called it, “the better angels of our nature.” The people of Ireland and the Choctaw Nation shared a common suffering and formed a common bond that still exists. In 2018, Taoiseach Leo Varadkar visited the Choctaw Nation in Oklahoma and noted, “A few years ago, on a visit to Ireland, a representative of the Choctaw Nation called your support for us ‘a sacred memory.’ It is that and more. It is a sacred bond, which has joined our peoples together for all time. Your act of kindness has never been, and never will be, forgotten in Ireland.”
Indeed they did not forget, and in 2020, as the Navajo and Hopi tribes suffered during the Covid-19 pandemic, the Irish people, citing the generosity of the Choctaws, raised nearly $2 million for the Navajo and Hopi peoples. In gratitude for the gift, Gary Batton, chief of the Choctaw Nation of Oklahoma, said, “We have become kindred spirits with the Irish in the years since the Irish potato famine... We hope the Irish, Navajo, and Hopi peoples develop lasting friendships, as we have.”
Colonialism has a long and tragic history, sadly still seen today. If only as an afterthought, while celebrating St. Patrick’s Day, we should remember the common bond that exists between the oppressed peoples of the world. Perhaps we might call upon those “better angels of our nature” and do what we can to resist the oppression here, in Palestine, in Ukraine, in Africa, and realize that across oceans or even across the street, we must recognize each other’s humanity.
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'I Am Finally Free': Leonard Peltier Released From Prison After Nearly 50 Years
"They may have imprisoned me but they never took my spirit!" said Peltier. "I am finally going home."
Feb 18, 2025
Indigenous rights and criminal justice reform advocates on Tuesday celebrated as Native American political activist Leonard Peltier, who has maintained his innocence for nearly 50 years since being sentenced to life in prison for the killing of two FBI agents, walked out of a high-security prison in Florida and headed home to North Dakota.
"Today I am finally free," said Peltier in a statement to the Native news outlet Indianz.com. "They may have imprisoned me but they never took my spirit! Thank you to all my supporters throughout the world who fought for my freedom. I am finally going home. I look forward to seeing my friends, my family, and my community. It's a good day today."
Advocates for Peltier, who is 80 years old, have long called for a presidential pardon and celebrated in January when former President Joe Biden announced he was commuting Peltier's sentence. He will serve out the rest of his sentence in home confinement.
Nick Tilsen, CEO of the advocacy group NDN Collective, noted that before his conviction Peltier was one of thousands of Indigenous children who were taken from their families and sent to boarding schools, where many suffered abuse.
"He hasn't really had a home since he was taken away to boarding school," Tilsen told The Associated Press. "So he is excited to be at home and paint and have grandkids running around."
"Leonard's step outside the prison walls today marks a step toward his long overdue freedom and a step toward reconciliation with Native Americans."
Peltier, an enrolled member of the Turtle Mountain Band of Chippewa Indians in North Dakota, was convicted of two counts of first-degree murder and given two consecutive life sentences after prosecutors accused him of shooting two FBI agents at point-blank range during a confrontation at the Oglala Sioux Indian Reservation in Pine Ridge, South Dakota in 1975.
Peltier has always maintained that he did fire a gun during the confrontation, but from a distance and in self-defense. A witness who claimed that she saw Peltier shoot the agents later said she had been coerced into testifying and recanted her testimony.
Lynn Crooks, the federal chief prosecutor in the case, later admitted that the government "knew we hadn't proved" that Peltier was guilty.
The American Indian Movement, which fought for Native American treaty rights and tribal self-determination and in which Peltier was active, was subject to FBI surveillance and harassment when the shooting took place.
Kevin Sharp, an attorney and former federal judge who has represented Peltier and filed numerous clemency petitions for him, said the violent confrontation in 1975 was "unquestionably" a tragedy that was "only further compounded by the nearly 50 years of wrongful incarceration for Leonard Peltier."
"Misconduct by the government in the investigation and prosecution of Mr. Peltier has been a stain on our system of justice," said Sharp. "Leonard's step outside the prison walls today marks a step toward his long overdue freedom and a step toward reconciliation with Native Americans."
The AP reported that Peltier left USP Coleman in Sumterville, Florida in an SUV on Tuesday morning and didn't stop to speak to members of the press who were gathered outside.
Amnesty International, which has long campaigned for Peltier and considers him a political prisoner, applauded his release.
"Leonard Peltier's release is the right thing to do given the serious and ongoing human rights concerns about the fairness of his trial, his nearly 50 years behind bars, his health, and his age," Paul O'Brien, executive director of Amnesty International USA, said in a statement. "While we welcome his release from prison, he should not be restricted to home confinement."
Tilsen said that Peltier's "wrongful incarceration represented the oppression of Indigenous Peoples everywhere."
"Peltier's liberation is invaluable in and of itself," said Tilsen. "His release today is a symbol of our collective power and inherent freedom."
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