In the Cover Article for our last issue of the Pollinator, Lausanne Catalyst Dave Bookless discussed the ‘Korean Invitation’—an initiative that emerged from the Global Creation Care Forum held in South Korea. Further, recordings for two webinars held on the matter were shared.

We apologise for omitting the passcode for these in the previous issue. Here they are:

Webinar 1 (featuring Jasmine Kwong, Kuki Rokhum, Richard Sempala, Rei Crizaldo, Caroline Pomeroy, Ryoung Kim, Julio Reis, Juliana Morillo & Dave Bookless) 

Passcode: f9%E331*

Webinar 2 (featuring Laura Yoder, Jeong Jee-Hye, Samuel Chiu, Maria Alejandra Andrade, Edgar Pollard, Jocabed Solano Miselis, Matheus Ortega, Michael Jemphrey, Juliana Morillo & Dave Bookless)

Passcode: hiV.S7A!

We encourage you to give these a listen, and warmly welcome your participation and support for the ‘Korean Invitation’. To that end, we welcome you to read the Invitation both carefully and prayerfully and, if possible, to sign it using this form.

Dear friends,

Are you passionate about caring for God’s world and doing or trying to do something where you are? 

The Oikos Network provides an opportunity for Christians from around the world who are passionate about caring for the environment and tackling climate change in their churches and communities. Oikos, Greek for ‘home’, was the brainchild of Ruth Valerio when she worked at Tearfund. She’d noticed that many Christian leaders around the world were passionate about addressing climate and creation care but felt isolated and under-resourced. ‘I was meeting Christians all around the world who were caring for God’s world but often feeling lonely and encountering similar issues despite different contexts,’ says Ruth. ‘There is such power in meeting like-minded people, and so inspiring to learn, share and pray together.’  

Under the leadership of A Rocha, the next Oikos cohort will start from 11 February 2025. Here is an opportunity for you to gather online monthly over six months to discuss, learn, pray and inspire each other.  Each group will have a facilitator who helps create an accepting, listening atmosphere, and leads the group through discussion, sharing, Bible study and prayer. Many groups meet in English and as Oikos has grown there are groups in French, Spanish and Portuguese. 

You can join the next cohort by filling up this registration form  You can also contact us at oikos@arocha.org.

2025’s First LWCCN Webinar: What’s going on in Creation Care 2025: Global & Regional

Wednesday 26th February, 11:00 or 19:00 GMT

Book your ticket: https://buytickets.at/lwccn/1551485, choosing which timing you prefer!

What’s going on with Creation Care in 2025? When are the key meetings and what will they be looking at? Do you have a sense of anxiety and fear due to global events or can you find reasons for hope? How about in your region?

This webinar will both give an overview of key global moments and meetings, and also break into regional rooms to share what’s happening (or you want to happen) in your own region. At our Global Creation Care Forum there was a strong desire for more regional networking, so here’s your chance to get that started! 

Please note, the webinar is free. You can either accept or decline the invitation to contribute towards LWCCN costs.

Mark these dates! The LWCCN Webinars for the rest of 2025

29^th May Thursday, 11:00 & 19:00 UTC– Creation care in the Workplace

4^th September Thursday,11:00 & 19:00 UTC– Children & Young People in Creation Care

4^th December Thursday, 11:00 & 19:00 UTC– Creation & the Arts

Climate Intercessors is a global network “of people whose prayers are as real and urgent as the climate crisis.” Across six continents, we began gathering online since November 2020 during the week that the important COP26 climate summit was postponed due to the pandemic. It genuinely felt like we were “standing in the gap,” a metaphor long applied to the work of intercessory prayer in the world.

See www.climateintercessors.org for more information.

CI meets over Zoom every second Tuesday of each month. The first one in 2025 will be February 11th.

• The ones in the following months would be March 11th, April 8^th and May 13^th

Those who are interested can check the above website and subscribe to the e-newsletter, along with the virtual gathering details and monthly bible studies / devotional.

Our meetings typically have four parts: a brief liturgy, praying about current news gathered from the headlines, praying about a more developed theme, and then using breakout rooms to pray for local requests.

Friends, are you seeking stories, insight and encouragement on what caring for creation looks like around the world?

We would like to remind you and draw your attention to a precious resource that does just that! Do check out www.creationcarestories.com

Our Lausanne Catalyst, Jasmine Kwong writes: 

“This new website hosts a collection of short films featuring stories of people of faith in God’s creation. These short films highlight creation care stories in different contexts, including a fisherman-pastor living in a rural, coastal community and a local church in a big city. These videos can be used for personal reflection, and can also serve as a launching pad for discussion in small groups and communities.”

Further, the website has since been updated with discussion questions alongside the videos—to foster further thought, engagement, and dialogue! www.creationcarestories.com/resources

Feel free to contact Creation Care Stories for more information at connect@creationcarestories.com

We bring you a longer piece than usual: news of a blessing and celebration event of LWCCN’s LWCCN’s Korean Invitation: Good News for All the Earth, written by Laura Meitzner Yoder. Laura is the John Stott Chair and Director for the Program in Human Needs and Global Resources at Wheaton College. The article ends with a prayer by Nina Mantalaba, a Wheaton College graduate.

On 16 December, 75 faculty, staff, and students gathered at Wheaton College, Illinois, USA to celebrate and to bless the launch of the Korean Invitation: Good News for All the Earth. Twenty readers each read aloud one paragraph of the newly published document, and we had a time of reflection and prayer over the invitation as it goes out.

For some of the attending students, the most impactful part was who did the readings. Students in Sociology, English, Art, etc. were happy to see their professors or known staff members there, reading or just attending. What a great demonstration that creation care is not limited to the natural sciences.

I (Laura) shared about the drafting process. After initially considering some possible additions to the 2012 Jamaica Call to Action, it became clear that we needed to begin the invitation with a fuller biblical and theological framework for creation care within the scope of the biblical narrative than had been written before in Lausanne documents. Participants in the October 2024 Global Creation Care Forum each brought unique insights about the priorities, neglected areas, and the phasing that would resonate with our communities and the constituencies we know well. Contributors came from a wide array of backgrounds, ranging from urban professionals to farmers, spanning many decades in age, having distinct vocations and livelihoods, representing different kinds of institutions and churches, and from different socioeconomic backgrounds and political circumstances. The biblical call on our lives we have in common, and the outworking of that takes unique shape in each of our contexts.

May God help us come to see our right place in creation and to live accordingly, for the glory of God and for the good of all that God has made, and redeemed, and sustains. We share our closing blessing with you and also ask you: With whom will you share the Korean Invitation in your own context? – your church, colleagues, neighbors, pastoral leadership team, community sustainability group? May it spark new conversations and ignite prayerful action!

(Prayer by Nina Mantlaba)

Heavenly Creator, we thank you for convening sisters and brothers from around the world in fellowship to collaborate and create this document. We pray that its prophetic voice will reach far and wide, and that your church will incorporate creation care into their everyday mission and lifestyle, to proclaim and demonstrate your Lordship over the world.

In this season of Advent, God, thank you for the reminder that your good news is for all the earth. You sent your one and only child not only for the salvation of our souls, but also for the liberation and renewal of the physical world we live in.

We repent of our inaction – of our unwillingness to let go of power and harmful patterns of individualism, consumerism, and greed. Lord, we pray that amidst these groans and lament, you fill us with your radical hope. Fill us with a prophetic and creative imagination. Of visions of how this world, your world, can be different, and transformative solutions that lead us into action on every level – big and small, corporate and individual. And equip us with ears to hear, and eyes to see how to accompany and center those most vulnerable, most impacted by our sinful misuse and abuse of your creation. Renew us in the new year to continue your work in the world.

In your name we pray, Amen.

Readers stood in a circle as attendees arrived

By: Jocabed R Solano Miselis

There is no climate justice without justice for all creation.

Every year, thousands of people from all over the world gather at the COP on climate change. COP29 is the Conference of the Parties, an annual meeting of countries that have ratified the United Nations Framework Convention on Climate Change (UNFCCC). At these conferences, decisions are made to combat climate change, such as reducing greenhouse gas emissions or adapting to the consequences of global warming.

As part of the delegation in Panama and the delegation of the World Council of Churches, participating in COP 29 was an opportunity to make an impact for my faith not only as a citizen in Panama, but as a citizen in the world.

Personally, faith in Jesus moves me to make an impact for indigenous territories, in local government and at an international level. For me, a faith that lives in solidarity, walking the realities of vulnerable peoples, is an impact of daily life intertwined with national realities and that involves announcing the good news and denouncing injustice.

There was significant the disappointment at COP29 due to the lack of commitment from the so-called “rich countries” from a capitalist perspective. From a Gunadule perspective, however, one is rich when we know how to relate to the land, when we cultivate it and learn from it. There is both respect and reciprocity.

A new global target for climate finance was agreed on at COP29, setting a goal of $300 billion annually by 2035 from a range of sources, including public and private funds. This target replaces the previous target of $100 billion and seeks to mobilise greater resources to help developing countries meet the challenges of climate change. However, many critics argue that the agreements reached at COP29 were not ambitious enough to limit global warming to 1.5°C, as set out in the Paris Agreement. Despite the new financial commitments, some consider that the proposed action was not sufficient to address the urgency of the climate crisis.

The Presidency of this COP 29 managed to reach a decision on articles 6.2 and 6.4 of the Paris Agreement, an agreement that will pave the way for carbon trading between countries and the creation of a regulated global market. The implications of this adoption should be addressed in urgent dialogue with the most vulnerable communities, such as the Indigenous Peoples, since much of this regulated market seeks to create a market in indigenous territories. Some critical points of article 6 of the Paris Agreement in the context of Carbon Markets from indigenous perspectives include the loss of lands and territories: Emission reduction projects, which support carbon markets, often involve the acquisition of indigenous lands, which violates their ancestral rights and way of life. Forced displacement: These initiatives can lead to the displacement of indigenous communities from their traditional territories, affecting their livelihoods and their cultural connection to the land. Violation of customary rights: Carbon markets can undermine indigenous peoples’ customary rights over their lands and natural resources, failing to recognise their role in the sustainable management of these. Lack of participation: Indigenous peoples are often not consulted in a free, prior and informed manner about projects that affect their territories, which violates their fundamental rights. Culturalisation: Projects can impose external development models that are not compatible with indigenous peoples’ worldviews and cultural practices, eroding their cultural identity. Unequal benefits: The economic benefits generated by carbon markets are often not shared equitably with indigenous communities, who bear the greatest environmental and social costs.

Other General Reviews

• Double counting: There is a risk that emissions reductions are counted twice, both in the country that generated them and in the country that acquired the carbon credits, undermining the environmental integrity of the system.
• Loss of ambition: There are fears that carbon markets could undermine national emissions reduction efforts as countries could become overly reliant on purchasing carbon credits rather than implementing more ambitious mitigation measures.
• Lack of transparency: The complexity of carbon markets and the diversity of mechanisms established in Article 6 can hinder transparency and accountability.
• Negative social and environmental impacts: Emissions reduction projects can have negative social and environmental impacts if not implemented with appropriate safeguards.
• Unequal distribution of benefits: Benefits generated by carbon markets may be concentrated among a few actors, rather than distributed equitably between developed and developing countries.

Reflecting on the Article 6.4 agreement, Olga Gassan-Zade, former chair of the Article 6.4 Supervisory Body, told Carbon Brief that it remains to be seen what difference the mechanism will make: “Only time will tell whether it will be able to mitigate large-scale effects or become another expensive toy to support the agenda of some parties.”

Personally, I believe that it is necessary to work on the education and training of faith communities, of Indigenous Peoples, of vulnerable communities, regarding these agreements and the implications they will have for peoples in the world. Our work as followers of Jesus, who are in favor of life, should lead us to work for seeking peace and justice. The neocolonialism that is present and threatens life should be denounced. Likewise, we should also be shrewd to work as daughters and sons of light prepared for these realities that are adopted at an international level. It is necessary to guarantee and respect the rights of indigenous peoples, women, children, society in general, promote climate justice, establish social and environmental safeguards, prioritize rights-based approaches, and strive for effective participation. Transparent, intercultural dialogue between governments, companies, civil society and indigenous peoples is necessary to address these criticisms and ensure that carbon markets become an effective tool for climate action. Since the root of the issue lies in economic systems—specifically capitalist and neoliberal models that are directly complicit in causing climate change—the greatest criticism is how these systems can offer solutions when they are responsible for the planet’s collapse. Drawing from our faith in Jesus and even from indigenous wisdom we seek proposals to permeate society with resilient systems—systems that have endured and offered alternative ways of communal, reciprocal, and supportive living, grounded in mutuality with the Earth. It is necessary that the applications of these alternatives of life be manifest in our ecclesiology, theologies and missiology. Furthermore, through faith in Jesus, we recognize and love God as the Creator. Consequently, we are called to love His creation, as taught in the Bible.

This theological creed, which we embrace as Christians, is affirmed by Minister Marina Silva in an interview.

Conversation with Jocabed Solano & Brazil’s Environment Minister Marina Silva at COP29

I also think that it is important that we continue to raise youth, indigenous peoples, children, and members of the church in general to influence these spaces. To do this, we must begin at local, national, regional and international levels by learning about the agreements that have been adopted over the years at the COPs, understanding the language of the documents, and preparing ourselves to make a concrete impact. We must also share stories—both positive ones of resilience, as seen in projects and community efforts, as well as negative ones, such as the devastating effects climate change and biodiversity loss on people’s lives.

Our pastoral ministry must embrace these dimensions. In my advocacy journey, I have participated in diverse dialogues and initiatives: speaking with the Brazilian Minister of Environment about the Church’s role, collaborating with a Methodist pastor leading negotiators in Korea, participating in discussions on with “land use,” in the food pavilion on the subject of food sovereignty, as well as in the faith pavilion on two occasions: once, in the science pavilion, on indigenous knowledge and science, and then in the indigenous pavilion on stories of hope, life narratives against extractivism towards the land. I have also dialogued with university students on the importance of advocacy and the profession in these spaces. Additionally, I have supported negotiations on agriculture, contributed to meetings for document submissions for upcoming workshops on the agriculture platform, advocated for integrating indigenous knowledge into state-level strategies, and accompanied efforts related to Article 6 and bilateral discussions.

Finally, personally, my hope is grounded in the recognition that the Creator loves His creation and that the power of His resurrection is mobilizing many people. Through their struggles, resistance, and resilience, they are offering alternative narratives to those that promote the destruction of the earth. This hope is expressed in concrete actions that bring life. Recognizing that evil will not prevail (Psalm 1:6) inspires us to continue raising our voices, proclaiming justice and confronting injustice. We long for the renewal of all creation and eagerly await total reconciliation found in Jesus.

I extend gratitude to the World Council of Churches for inviting me to be part of their delegation as part of the Indigenous Peoples’ Reference Group. Thank you to the Indigenous Memory team, to the Tearfund youth network, to the Indigenous Climate Change Caucus, to the Environment Ministry of Panama for accrediting me, to the Creation Care network and to Freedom and Justice in Lausanne for your prayers and support. To all my friends and family, thank you for for taking care of me and your encouragement in this work.

Editor’s note: This work is a translation, and has been minorly edited for clarity.By: Jocabed R Solano Miselis

There is no climate justice without justice for all creation.

Every year, thousands of people from all over the world gather at the COP on climate change. COP29 is the Conference of the Parties, an annual meeting of countries that have ratified the United Nations Framework Convention on Climate Change (UNFCCC). At these conferences, decisions are made to combat climate change, such as reducing greenhouse gas emissions or adapting to the consequences of global warming.

As part of the delegation in Panama and the delegation of the World Council of Churches, participating in COP 29 was an opportunity to make an impact for my faith not only as a citizen in Panama, but as a citizen in the world.

Personally, faith in Jesus moves me to make an impact for indigenous territories, in local government and at an international level. For me, a faith that lives in solidarity, walking the realities of vulnerable peoples, is an impact of daily life intertwined with national realities and that involves announcing the good news and denouncing injustice.

There was significant the disappointment at COP29 due to the lack of commitment from the so-called “rich countries” from a capitalist perspective. From a Gunadule perspective, however, one is rich when we know how to relate to the land, when we cultivate it and learn from it. There is both respect and reciprocity.

A new global target for climate finance was agreed on at COP29, setting a goal of $300 billion annually by 2035 from a range of sources, including public and private funds. This target replaces the previous target of $100 billion and seeks to mobilise greater resources to help developing countries meet the challenges of climate change. However, many critics argue that the agreements reached at COP29 were not ambitious enough to limit global warming to 1.5°C, as set out in the Paris Agreement. Despite the new financial commitments, some consider that the proposed action was not sufficient to address the urgency of the climate crisis.

The Presidency of this COP 29 managed to reach a decision on articles 6.2 and 6.4 of the Paris Agreement, an agreement that will pave the way for carbon trading between countries and the creation of a regulated global market. The implications of this adoption should be addressed in urgent dialogue with the most vulnerable communities, such as the Indigenous Peoples, since much of this regulated market seeks to create a market in indigenous territories. Some critical points of article 6 of the Paris Agreement in the context of Carbon Markets from indigenous perspectives include the loss of lands and territories: Emission reduction projects, which support carbon markets, often involve the acquisition of indigenous lands, which violates their ancestral rights and way of life. Forced displacement: These initiatives can lead to the displacement of indigenous communities from their traditional territories, affecting their livelihoods and their cultural connection to the land. Violation of customary rights: Carbon markets can undermine indigenous peoples’ customary rights over their lands and natural resources, failing to recognise their role in the sustainable management of these. Lack of participation: Indigenous peoples are often not consulted in a free, prior and informed manner about projects that affect their territories, which violates their fundamental rights. Culturalisation: Projects can impose external development models that are not compatible with indigenous peoples’ worldviews and cultural practices, eroding their cultural identity. Unequal benefits: The economic benefits generated by carbon markets are often not shared equitably with indigenous communities, who bear the greatest environmental and social costs.

Other General Reviews

• Double counting: There is a risk that emissions reductions are counted twice, both in the country that generated them and in the country that acquired the carbon credits, undermining the environmental integrity of the system.
• Loss of ambition: There are fears that carbon markets could undermine national emissions reduction efforts as countries could become overly reliant on purchasing carbon credits rather than implementing more ambitious mitigation measures.
• Lack of transparency: The complexity of carbon markets and the diversity of mechanisms established in Article 6 can hinder transparency and accountability.
• Negative social and environmental impacts: Emissions reduction projects can have negative social and environmental impacts if not implemented with appropriate safeguards.
• Unequal distribution of benefits: Benefits generated by carbon markets may be concentrated among a few actors, rather than distributed equitably between developed and developing countries.

Reflecting on the Article 6.4 agreement, Olga Gassan-Zade, former chair of the Article 6.4 Supervisory Body, told Carbon Brief that it remains to be seen what difference the mechanism will make: “Only time will tell whether it will be able to mitigate large-scale effects or become another expensive toy to support the agenda of some parties.”

Personally, I believe that it is necessary to work on the education and training of faith communities, of Indigenous Peoples, of vulnerable communities, regarding these agreements and the implications they will have for peoples in the world. Our work as followers of Jesus, who are in favor of life, should lead us to work for seeking peace and justice. The neocolonialism that is present and threatens life should be denounced. Likewise, we should also be shrewd to work as daughters and sons of light prepared for these realities that are adopted at an international level. It is necessary to guarantee and respect the rights of indigenous peoples, women, children, society in general, promote climate justice, establish social and environmental safeguards, prioritize rights-based approaches, and strive for effective participation. Transparent, intercultural dialogue between governments, companies, civil society and indigenous peoples is necessary to address these criticisms and ensure that carbon markets become an effective tool for climate action. Since the root of the issue lies in economic systems—specifically capitalist and neoliberal models that are directly complicit in causing climate change—the greatest criticism is how these systems can offer solutions when they are responsible for the planet’s collapse. Drawing from our faith in Jesus and even from indigenous wisdom we seek proposals to permeate society with resilient systems—systems that have endured and offered alternative ways of communal, reciprocal, and supportive living, grounded in mutuality with the Earth. It is necessary that the applications of these alternatives of life be manifest in our ecclesiology, theologies and missiology. Furthermore, through faith in Jesus, we recognize and love God as the Creator. Consequently, we are called to love His creation, as taught in the Bible.

This theological creed, which we embrace as Christians, is affirmed by Minister Marina Silva in an interview.

Conversation with Jocabed Solano & Brazil’s Environment Minister Marina Silva at COP29

I also think that it is important that we continue to raise youth, indigenous peoples, children, and members of the church in general to influence these spaces. To do this, we must begin at local, national, regional and international levels by learning about the agreements that have been adopted over the years at the COPs, understanding the language of the documents, and preparing ourselves to make a concrete impact. We must also share stories—both positive ones of resilience, as seen in projects and community efforts, as well as negative ones, such as the devastating effects climate change and biodiversity loss on people’s lives.

Our pastoral ministry must embrace these dimensions. In my advocacy journey, I have participated in diverse dialogues and initiatives: speaking with the Brazilian Minister of Environment about the Church’s role, collaborating with a Methodist pastor leading negotiators in Korea, participating in discussions on with “land use,” in the food pavilion on the subject of food sovereignty, as well as in the faith pavilion on two occasions: once, in the science pavilion, on indigenous knowledge and science, and then in the indigenous pavilion on stories of hope, life narratives against extractivism towards the land. I have also dialogued with university students on the importance of advocacy and the profession in these spaces. Additionally, I have supported negotiations on agriculture, contributed to meetings for document submissions for upcoming workshops on the agriculture platform, advocated for integrating indigenous knowledge into state-level strategies, and accompanied efforts related to Article 6 and bilateral discussions.

Finally, personally, my hope is grounded in the recognition that the Creator loves His creation and that the power of His resurrection is mobilizing many people. Through their struggles, resistance, and resilience, they are offering alternative narratives to those that promote the destruction of the earth. This hope is expressed in concrete actions that bring life. Recognizing that evil will not prevail (Psalm 1:6) inspires us to continue raising our voices, proclaiming justice and confronting injustice. We long for the renewal of all creation and eagerly await total reconciliation found in Jesus.

I extend gratitude to the World Council of Churches for inviting me to be part of their delegation as part of the Indigenous Peoples’ Reference Group. Thank you to the Indigenous Memory team, to the Tearfund youth network, to the Indigenous Climate Change Caucus, to the Environment Ministry of Panama for accrediting me, to the Creation Care network and to Freedom and Justice in Lausanne for your prayers and support. To all my friends and family, thank you for for taking care of me and your encouragement in this work.

Editor’s note: This work is a translation, and has been minorly edited for clarity.

In our last Pollinator issue, we drew your attention to critical reflections on COP29—the 29^th annual United Nations Climate Change Conference, the key global summit addressing challenges and issues of climate change of our time, by climate scientist Dr. Katharine Hayhoe and a statement from the World Council of Churches on COP29.

In relation to that, we offer here some links from the participants of the Christian Climate Observers Program (CCOP2024@COP 29), carefully compiled by Samuel Chiu.

CCOP is a joint program by 15+ Christian organizations, providing immersive discipleship and training at the annual UN Climate Conferences (UNFCCC COPs) for young Christian climate advocates, scholars, and ministry leaders. This year at COP29 in Baku, Azerbaijan, CCOP had 25 participants from 12 nations, plus 7 leaders providing guidance, teaching and logistic support.

You can find a collection of their reflections, blog posts, interviews and so on here: CCOP2024 Team Members – Reports, Blogs, Articles, Reflections. This publicly accessible page is an ongoing collection, with new links to be added when received from the team in the next couple of months.

We hope these aid your awareness, consideration and prayerful reflection of the COP happenings!

Dear friends, we draw your attention to a new book written by Phillip Donnell, leader of New Creation New Zealand, a Christian environmental organisation specialising in a Kiwi perspective.

Having been involved in the conversation movement for most of his life, Phillip weaves together the hundreds of poems, studies, essays, articles and reflections from his 25 years of experience in this book, with the hope that these will increase awareness of the huge environmental challenges that face us and incite active participation in addressing them.

Questions include classics such as ‘What does ‘have dominion really mean?’ and ‘Is creation care a moral issue?’ to intriguing ones such as ‘Would Jesus go hunting?’.

Each chapter contains an introductory comment, a summary, and questions for reflection and discussion. This book is essential reading for any individual or faith community wanting to actively pursue the commission to “tend and keep” what God has made.

“a tender, insightful masterpiece”
Donald Carter, Parish Pastor, Holy Trinity Anglican Church, Tauranga

To order your copy, please contact newcreationnewzealand@gmail.com, indicating your name, address, and number of copies. Payment details will then be notified. Once payment is made, your books will be sent to you. To find out more about NCNZ, see https://newcreationnewzealand.org.nz.

Dear readers, see https://www.philmpark.com/copy-of-article for the work of Joonhee Elliot Park in highlighting this critical issue of plastic recycling.

He writes,

“The pandemic has given us the indulgence of unlimited use of single-use waste for public health. Humanity will eventually overcome the pandemic, but the disposable masks and plastic containers thrown into our oblivion will leave a genetic mark on our minds and habits, which will come back to us later with a greater calamity. While individuals and societies focus only on the air, water, and food that enter our bodies, we forget that the things we emit are destroying individuals and society into an irreversible state.

This documentary attempts to observe the problem of garbage not from a materialistic point of view but as a discourse of mind and memory, relationship, and future. In particular, by focusing on recycling waste, the goal is to question and update the audience’s current perception, which is merely an enlightening discourse on the economic benefits of circulating resources and the conservation of ecosystems.”