Indigenous Spirituality

14 hectares

To fight desertification, soil degradation, and ecosystem decline, in recent years the organization has emphasized sustainable agricultural practices such as agroecology, agroforestry, soilles agriculture, and seasonal crops. The organization promote the use of organic fertilizers, biofertilizers, and circular economy practices, among others all guided by the One Health approach. Given this reality, their desire is to promote the One Health approach particularly among minority Indigenous peoples and youth, who must lead this fight in the near or distant futurewhile adopting sustainable practices.

250 hectares

LINAPYCO (National League of Indigenous Pygmy Associations of Congo), with indigenous spiritual faith, is deeply committed to land restoration in the Democratic Republic of Congo, particularly in the Eastern and Western provinces. Country: Democratic Republic of Congo. Provinces: North Kivu, South Kivu, Mai-Ndombe, Equateur. Specific sites: Bombwanza, Ntombenzale, Walikale, Mwenga, Ingende, Bokatola, Inongo. Current or Planned Restoration Activities. Community reforestation with beneficial local species (including caterpillar trees) to restore degraded soils and strengthen food security. More than 100,000 hectares of indigenous Pygmy and local community lands have already been restored and secured. Promotion of indigenous knowledge in sustainable forest management by integrating ancestral practices into restoration plans. Participatory mapping of ancestral lands to document areas to be restored and strengthen land claims. Awarenes-raising and training of Batwa communities on agroecological techniques and sustainable natural resource management. Partnerships with NGOs and institutions (such as Caritas Congo Asbl) to support land tenure security and ecological restoration. Interest LINAPYCO is keen to expand its restoration activities to other forest regions of the DR Congo, particularly where indigenous Batwa people have been displaced or marginalized. The objective is to reconcile land justice and ecological resilience. The main obstacles encountered include: Land tenure insecurity and legal vacuum. Expropriations without compensation during the creation of mining, forestry, or agricultural concessions. Exclusion of the Batwa from decision-making processes related to land use planning. Tensions between local and indigenous communities over acces to natural resources. Recurring violence in certain areas such as Tanganyika, hampering restoration activities.

1 acre hectares

Their faith organization, located in Mashonaland East Province, Zimbabwe, is in the early stages of planning a land restoration initiative on a 1-acre plot adjacent to St. Pauls Musami Hospital, where The organization currentlys serve in a clinical and community role. While this land has traditionally been used for small-scale subsistence farming, the organization is now seeking to transition it into a model site for ecological restoration and sustainable land management, grounded in both environmental and spiritual values. The planned activities include the introduction of agroforestry systems, using native trees alongside food crops to enhance biodiversity, soil stability, and food security. The organization is also exploring assisted natural regeneration (ANR) to support the return of indigenous plant species and reduce soil erosion, organic farming, and climate resilience. These will be implemented through their churchs youth and womens ministries, with the goal of fostering intergenerational stewardship and reconnecting faith members to creation care practices. Their long-term vision is to develop the site integrating scriptural teachings on stewardship with practical ecological techniques. The sites proximity to the hospital also offers unique opportunities to connect land restoration with community health outcomes, including nutrition and mental well-being. Participation in the WWF Beliefs & Values masterclas would provide the technical foundation, strategic planning tools, and global network needed to advance this work from vision to reality. The organization is deeply committed to turning this small plot of land into a living testimony of faith-driven environmental action in rural Zimbabwe. The effects of climate change, such as erratic rainfall and soil degradation, further complicate restoration efforts on their 1-acre plot in Mashonaland East, Zimbabwe. There is also a need to build stronger community engagement, as many congregants are unfamiliar with the concept of faith-based environmental stewardship. Finally, without proper monitoring and evaluation systems, it is challenging to track progres or demonstrate impact.

10,34 Ha hectares

The communities Project Sonorous (Indigenous Sundanese), Project Sonorous (Indigenous Sundanese), Project Sonorous (Indigenous Sundanese), The organization ams also a member of UNEP Eco-Faith Working Group is also a member of UNEP Eco-Faith Working Group is also a member of UNEP Eco-Faith Working Group works with, whose faith is closely linked to their ancestral land, actively participate in ongoing and inherent land stewardship, which is essentially a form of ecological and spiritual restoration. The customary law (adat) and religious practices of the indigenous communities in the mountainous areas of West Java, Indonesia, are closely linked to their operations. Various customary land areas and sacred forests encircling villages in the Garut and Tasikmalaya regencies are examples of specific sites; however, local names are frequently used instead of official, widely accepted site names. Traditional land management methods are used by these communities, which naturally aid in restoration. For instance, they preserve sacred groves, also known as leuweung larangan or hutan adat, which serve as water catchment areas and hotspots for biodiversity. According to their ancestral beliefs, they forbid destructive activities there. By avoiding chemical inputs and frequently incorporating particular rituals that coordinate planting and harvesting with natural cycles, their agricultural practices, especially traditional rice farming, which honours rice as "mother", naturally support soil health and biodiversity. In the event of environmental disruptions, they also perform customary rituals for blessing and healing the land. Formalising and expanding these current, faith-based restoration initiatives is what interests me. In order to acknowledge the communities' strong spiritual ties to the land long-lasting model for ecological recovery and resilience, The organization wants to connect these traditional methods with modern restoration science. Project Sonorous (Indigenous Sundanese), Project Sonorous (Indigenous Sundanese), The organization ams also a member of UNEP Eco-Faith Working Group is also a member of UNEP Eco-Faith Working Group's personal involvement mostly focuses on closing the knowledge and communication gap between indigenous communities, especially those in mountainous areas, and larger international or governmental organisations engaged in land management and stewardship. Translating and interpreting intricate cultural nuances and indigenous knowledge systems, particularly those pertaining to land, that frequently transcend simple linguistic distinctions is Project Sonorous (Indigenous Sundanese), Project Sonorous (Indigenous Sundanese), The organization ams also a member of UNEP Eco-Faith Working Group is also a member of UNEP Eco-Faith Working Group's primary responsibility. The organization makes sure that external stakeholders understand and appropriately communicate these communities' voices, viewpoints, and deeply ingrained traditional practices around land restoration and sustainable management, and vice versa. In particular, Project Sonorous (Indigenous Sundanese), Project Sonorous (Indigenous Sundanese), Project Sonorous (Indigenous Sundanese), The organization ams also a member of UNEP Eco-Faith Working Group is also a member of UNEP Eco-Faith Working Group is also a member of UNEP Eco-Faith Working Group leads discussions about faith-based customs (like Islam Kejawen) and traditional adat rituals that are essential to their land stewardship philosophy. These customs are essential to how these communities view and treat their land, despite occasionally being perceived as different from conventional religious or scientific methods. The organization supports their incorporation into more comprehensive land management plans by elucidating their importance and effectivenes from an indigenous viewpoint. The organization essentiallys make sure that land-related projects are not only technically sound but also equitable, culturally sensitive, and fully participatory. Ultimately, The organization strives for solutions that actually empower and benefit the land and its traditional custodians.

10,34 Ha. hectares

The communities Project Sonorous and UNEP Eco-Faith Working Group works with, whose faith is closely linked to their ancestral land, actively participate in ongoing and inherent land stewardship, which is essentially a form of ecological and spiritual restoration. The customary law (adat) and religious practices of the indigenous communities in the mountainous areas of West Java, Indonesia, are closely linked to their operations. Various customary land areas and sacred forests encircling villages in the Sukabumi, Garut and Tasikmalaya regencies are examples of specific sites; however, local names are frequently used instead of official, widely accepted site names. Traditional land management methods are used by these communities, which naturally aid in restoration. For instance, they preserve sacred groves, also known as leuweung larangan or hutan adat, which serve as water catchment areas and hotspots for biodiversity. According to their ancestral beliefs, they forbid destructive activities there. By avoiding chemical inputs and frequently incorporating particular rituals that coordinate planting and harvesting with natural cycles, their agricultural practices, especially traditional rice farming, which honours rice as "mother", naturally support soil health and biodiversity. In the event of environmental disruptions, they also perform customary rituals for blessing and healing the land. Formalising and expanding these current, faith-based restoration initiatives is what interests me. In order to acknowledge the communities' strong spiritual ties to the land long-lasting model for ecological recovery and resilience, The organization wants to connect these traditional methods with modern restoration science. The organization finds that the biggest obstacle is the enormous knowledge and communication gap between contemporary restoration frameworks and traditional land management techniques. The spiritual principles and indigenous knowledge that support a community's connection to its land are frequently not completely understood or incorporated by outside policies and interventions. For example, ten rice biodiversity types were paradoxically destroyed which forced indigenous communities to take part in a "green revolution" initiative that ignored their strong spiritual ties, where rice is regarded as "mother," their source of life. This demonstrates how urgently this gap must be closed in order to guarantee that land management genuinely respects and empowers local communities.

10.5 acres hectares

The Learning Fortres, located in Bardiya District of Lumbini Province in Nepal, currently stewards a 10.5 acre plot of land where education, ecology, and cultural values intersect. Their land restoration efforts are rooted in inclusive spiritual practices and the belief that land is a sacred inheritance, not a commodity. Guided by values of interfaith harmony and stewardship, weve initiated youth-led biodiversity mapping and organic farming projects that integrate local knowledge systems, environmental science, and non-formal education. In collaboration with community educators and local governments, were restoring soil fertility through regenerative agriculture, native tree planting, and water conservation strategies. The site also serves art, and ritual. Looking ahead, the organization plan to develop a community seed bank and expand their intergenerational curriculum on eco-spirituality. Their restoration activities are embedded in a broader vision of restoring dignity not just by land but by uplifting historically marginalized voices in conservation narratives. These efforts align with their long term goal of transforming The Learning Fortres into a replicable model of faith rooted, youth-powered land restoration acros Nepal and beyond. Additionally, bureaucratic hurdles and fragmented coordination with local authorities slow down implementation of land use strategies, especially for community driven initiatives. Despite these obstacles, the organization remain committed to inclusive stewardship, drawing strength from interfaith collaboration and youth leadership.

100 ha hectares

The devotees of the Oro deity undertake reforestation initiatives aimed at expanding sacred forests through the planting of native species. These efforts are primarily concentrated in the regions of Sakt, Avrankou, and Ipil, located in southern Benin.This proces of ecological regeneration seeks to preserve the integrity of the natural sanctuaries dedicated to Oro while reinforcing both environmental and spiritual balance. Local communities are actively engaged to ensure the sustainable management of these areas, safeguarding their longevity and sacred function. Accelerated soil degradation: Urbanization, intensive agriculture, and deforestation lead to a rapid los of soil fertility. Climate change: Climate variations affect ecosystem regeneration and complicate restoration efforts.

100 hectors hectares

Their country land policy encourages all land owners to protect the land against any illegal mining of sand as well as promoting good buildings, safety according to laid down procedure So members of their church lack skills to managed land Their organisation lack start up capital for some project.

1000 - 2000 ha hectares

The Mau Forest ecosystem is the biggest water catchment area in East and Central Africa. The organization hcovers three counties and is part of their lives as a people. The 'ownership' systems in existence. National and local government wrangles in the responsibilities to protect the land on which the forest stands.

15 Acres hectares

The current or planned land restoration activities by your faith organization, including the geography (country/province/region level and specific site names if applicable). If none, please indicate your interest in starting such work. Key challenges include key challenges include the key challenges your organization faces in managing land sustainably or implementing restoration?

15 ha hectares

Fundacin Ecosistemas en Accin is actively engaged in land restoration efforts in both the Andean and Amazon regions of Ecuador. Their work focuses on combining scientific approaches with ancestral ecological knowledge to restore degraded landscapes and promote sustainable land management practices. In the Amazon, the organization is collaborating with the Kichwa Indigenous community of Atacapi (located in the Tena region, Napo Province) to restore biodiversity through regenerative agroforestry systems known as chakras. These systems support deforestation-free cacao production and preserve native species, while empowering the community through participatory planning and ecological education. Currently, the organization is implementing a bio-input production center (biofactory) to reduce reliance on external agrochemicals and promote soil regeneration. In the Andean region, particularly in the parish of Alquez (Cotopaxi Province), the organization is developing an action plan for sustainable agriculture. This includes capacity-building workshops aimed at certifying rural farmers under the Agricultura Familiar Campesina framework, which encourages agroecological practices, local seed preservation, and reduced land degradation. The organization also lead environmental education initiatives that emphasize the spiritual and ethical responsibility of caring for the Earth, guided by the principles of interconnection between humans and nature. If selected, Additionally, community participation is often affected by economic hardship, migration, and insecurity, which reduce the continuity of local engagement. For example, in response to the global cacao price increase, some farmers are expanding cultivation by clearing native forests, threatening ecological integrity. Ensuring sustainable land use requires constant education and alternatives such as agroecology and organic inputs.

150Ha hectares

Laikipia Wildlife Forum (LWF), in partnership with local faith communities and civil society groups, is currently implementing a major land restoration initiative under the Terrafund for AFR100. The project aims to plant over 150,000 trees acros degraded lands in Laikipia County, Kenya, with a strong focus on community and faith-led stewardship. Restoration activities are being carried out in areas including Likii, Ilpolei, Dol Dol, and Ngarua, where LWF works with churches, schools, and faith-aligned youth groups to establish woodlots, restore riparian zones, and integrate tree planting into worship and religious events. One critical component of their restoration work is the management of the invasive species Opuntia stricta, a cactus that has overtaken nearly three-quarters of the grazing land used by the Maasai pastoralist community in northern Laikipia. The plant is notorious for causing injuries and death to livestock, and its spread is considered by many Maasai elders to be a curse upon their ancestral lands. In response, LWF is collaborating with local churches and traditional leaders to remove and repurpose the cactus through community-led biochar production and pasture rehabilitation programs. Faith leaders are instrumental in mobilizing community awarenes and collective responsibility for healing the land. This restoration work integrates spiritual values, indigenous knowledge, and ecological science, making it highly appropriate for faith-based engagement. Their future plans include expanding this model to other faith-owned lands, particularly church compounds and sacred groves, while training congregations and clergy in restoration practices. By positioning faith institutions as custodians of creation, the organization aim to restore degraded ecosystems while also renewing spiritual and cultural connections to the land. Additionally, community land tenure issues often delay restoration efforts, as ownership and user rights are sometimes unclear or contested. Managing such invasives requires intensive labor and sustained community involvement. The organization also experience low technical capacity among some local faith and community groups in restoration planning and implementation. While enthusiasm is high, practical training and resources are often lacking.

2 acres hectares

Establishment of a nursery with drought tolerant fodder and grasses for soil stabilization in sustainable land use. This is practices at Agriculture Technology Development Center at Siakago, Embu County, Kenya. Fencing off of the land. Key challenges include key challenges include lack of a dam for irrigation of the land.

27 -Three Villages hectares

In the New Lion Film Project ,the organization is currently sharing stories from unheard voices and restoration champions through storytelling ,demonstrating how the cultural indigenous knowledge is a crucial tool in land restoration , a crucial tool in shaping climate and biodiversity policies. Through research ,the organization has been working closely with the grassroot voices on land management policies and creating frameworks that could safeguard the rights and ownership of the lands. Indigenous territories are under threats of land grabbing ,evacuation due to carbon credits projects.With no proper consultation ,vast tracks of land are losing in hand of companies ,corporates and political powers.

4,022.93 km (402,293 hectares) hectares

The Guaran Indigenous Autonomy Kereimba Iyambae in Santa Cruz, Bolivia is engaged in restoration of their 4,023 km territory that is being restored, fire-damaged lands. IPELC (Instituto Plurinacional de Estudio de Lenguas y Culturas) is a representative of IPELC and am coordinating efforts for restoration using their Guaran spiritual tradition for ecological restoration. As of September 2023, the organization is physically working to restore sacred sites in the Kaaguasu and Gran Kaipependi Karovaicho zones. The organization is actively replanting native tree species (ej. Tajibo) over 300 hectares, and hope to be restoring 500 hectares by. Their community brigades are utilizing traditional agroforestry in combination with new soil conservation alternatives, particularly in the ancahuaz River basin which was adversely affected by the fires and is near their territory. The organization is working with Rotaract and the US Embassy to open and establish a sacred seed bank in Gutierrez, to conserve native species. The organization has in one year (2022 -September. Begin to establish monthly interfaith pilgrimages (compilation of various denominations -Catholic, Evangelical, etc.) along Ruta 9 that include ceremonial replanting. At the 2025 Interfaith Fellowship in the USA at Duke University, IPELC (Instituto Plurinacional de Estudio de Lenguas y Culturas) was able to secure commitments and dedications to modify this work on a global scale. In the future the organization will be expanding and replicating their Interfaith Fire Response Alliance to neighboring territories of Indigenous peoples to build together a trained network of over a 1,000 stewards aligned with IPELC trusted networks by. The organization is envisioning for example monitoring systems that can track ecosystem and biodiversity recovery in addition to their still developing cultural impacts. In other words monitoring restoration with a consciousnes of their Iyambae, reciprocity towards land and people. Kereimba Iyambae has various wildfires repeatedly burning (12 major burns in. About 60 percent of its area (4,023 km). The Santa Cruz Forest Department provides only five percent of the firefighting gear needed for forest protection. The national governments land fund FONABOSQUE disbursed only 15 percent of promised native seed bank assistance. They are monitoring (22 capitanas) with only 3 ATVs which is not enough. Santa Cruzs need for permits from the Agricultural Department causes delays with about 80 percent of agroforestry permits. Interfaith coordination does not occur among Capitanas, not only because of opportunities for collaboration, but because of conflicts over sacred land use protocols between Catholics and evangelicals.

4.5 acres hectares

At present, International Institute of African Studies and Knowledge's faith-based organization does not have formal land restoration activities underway. However, the organization is deeply aware of the ecological decline affecting the land the organization steward, and the organization is urgently seeking to engage in restoration efforts. Their land, located in the southern United States, has shown signs of environmental stres, and the organization recognize the spiritual and ecological responsibility the organization hold to care for and restore this sacred space. This land is more than just propertyit serves interfaith ceremonies, and African Indigenous spiritual practices. As such, the organization sees land restoration not only resources, and partnerships needed to initiate a comprehensive land restoration plan. The organization is especially interested in practices that blend Indigenous ecological wisdom, regenerative agriculture, and faith-based stewardship models. Many individuals the organization has contracted in the past approached the work with little regard for sustainability, often operating without awarenes or respect for the sacrednes of the land. This disconnect between values and labor practices hinders their ability to implement holistic and ethical land management.

50 hectares hectares

The organization plays an active role in preserving traditional knowledge and the spiritual connection with nature. The Dan Deity, associated with the earth, balance, and life, teaches us a profound respect for natural elements, especially in sacred forests, which are places of worship as well as refuges for biodiversity. Even though Divinit Dan's organization does not yet have a structured land restoration program, Divinit Dan is deeply committed to protecting sacred forests threatened by urbanization, intensive agriculture, and the los of spiritual landmarks. Through rituals, oral teachings, and community gatherings, The organization raises awarenes among the faithful about the importance of preserving these sacred spaces and restoring the degraded lands that surround them. Divinit Dan is currently developing a project aimed at restoring wooded areas around certain sacred forests in the Mono and Couffo departments, integrating traditional regeneration practices with modern approaches such as agroforestry. This project aims to reconnect faith, land, and community while educating young people about the importance of their spiritual and ecological heritage. The Faith4Land masterclas represents a unique opportunity for me to acquire the necessary tools to structure this initiative and give it a regional scope. The organization posses profound spiritual knowledge of the land, but the organization lack technical training, funding, and institutional support to translate this knowledge into concrete projects. Land pressure, unplanned urbanization, and the gradual los of cultural values also threaten the sacred forests of southern Benin, reducing their extent and ecological role.

50 hectares hectares

Their faith organization is currently in the early stages of engaging in land restoration work, with a clear commitment to scaling these efforts in the near future. While the organization do not yet manage a fully operational land restoration site, the organization has identified key areas within their community where such work is urgently needed, particularly in Turkana County, Kenya where land degradation due to deforestation, overgrazing, and drought has severely impacted livelihoods and biodiversity. The organization is actively mobilizing faith leaders and community members to raise awarenes of the spiritual and ecological responsibility to care for the Earth. Plans are underway to establish a pilot restoration site on church-owned land 50 hectares, which will focus on reforestation, soil conservation, and sustainable land use practices. The organization is also seeking technical and financial support to incorporate climate-smart agriculture and indigenous tree planting into their restoration model. Additionally, the organization is engaging in dialogues with local environmental agencies and NGOs to explore collaborative opportunities. The organization sees this especially for youth and women groups within their congregation. In addition, the organization encounter low community awarenes about the importance of land stewardship, which affects participation and long-term commitment. Land ownership and tenure issues can create uncertainty, especially in areas where land is communally held or lacks clear documentation.

The organization woulds like to show you that ASSOCIATION POUR LE DEVELOPPEMENT ET L'INTEGRATION DES POPULATIONS A MOYENS LIMITES (Burundi Indigenous Organization) , ADRSEPAL's commitment to land restoration have come out after seeing ASSOCIATION POUR LE DEVELOPPEMENT ET L'INTEGRATION DES POPULATIONS A MOYENS LIMITES (Burundi Indigenous Organization) , ADRSEPAL's indigenous community using trees for making pots that being sold in the market for getting food because they made an exchange of food with the pots in the same time. This means to active the climate change issues caused by every time to cutting trees without other program of replanting soils with the trees. Therefore , ASSOCIATION POUR LE DEVELOPPEMENT ET L'INTEGRATION DES POPULATIONS A MOYENS LIMITES (Burundi Indigenous Organization) , ADRSEPAL's program is to replant the soil in according with the restoration standards in partnership with the hill leaders of the sector of the environment. ASSOCIATION POUR LE DEVELOPPEMENT ET L'INTEGRATION DES POPULATIONS A MOYENS LIMITES (Burundi Indigenous Organization) , ADRSEPAL's program is to sensitize other area of the north of Burundi commonly called Kirundo province in partnership with the local leaders and other community based organizations. The ADRSEPAL the local administration support the ADRSEPAL in order to manage and plan well how the land belonging to the indigenous community could well be used.

Ive gained practical insight into the importance of restoring degraded land for sustainable development. This exposure has strengthened Land Development and Administration Department's interest in environmental stewardship, which aligns with the values of Land Development and Administration Department's faith community. While Land Development and Administration Department's faith organization, Christ Revival International Ministries, is not yet formally engaged in large-scale land restoration projects, Land Development and Administration Department is part of the non-organization called the Hibiscus Dotage Foundation which has some grassroots initiatives taking place in community-led elderly empowerment campaigns, awarenes programs on land degradation, and small-scale tree planting efforts. These have been observed in parts of Mashonaland Central and Midlands provinces, particularly around rural churches and community spaces. There is a growing interest among youth groups within the their organization to formalize these efforts and take a more active role in land restoration. The organization sees great potential in bridging the gap between technical knowledge and community-driven action to restore Zimbabwes land and environment. While there is genuine interest, many do not have acces to training or information on sustainable practices. Youth groups are willing to participate but require guidance, tools, and consistent mentorship. Lastly, competing priorities, such as economic hardship and basic service deliveryoften push land issues lower on the agenda, despite their long-term importance.

Their indigenous organization, Parkomarka, is rooted in ancestral land in Andamarca, Bolivia a sacred territory once cultivated and protected by Parkomarca's grandfather. Guided by the Andean cosmovision and deep reverence for Pachamama (Mother Earth), Parkomarka is committed to restoring both land and culture through eco-conscious and spiritually grounded initiatives. The organization is currently initiating a land restoration project that reclaims degraded ancestral lands in Andamarca to develop a holistic, eco-friendly center. Their vision goes beyond agriculture; the organization is creating a regenerative sanctuary inspired by the spirit of Bali where people reconnect with nature, ancestral wisdom, and themselves. Their restoration activities include, agroecological regeneration using native crops and permaculture techniques, revival of traditional medicine with local herbs, mirroring the healing philosophies found in Chinese medicine, construction of sustainable infrastructure: eco-buildings, meditation spaces, and plant-based kitchens using local, organic ingredients. Women's empowerment: Indigenous women lead their green busines incubator, promoting entrepreneurship rooted in environmental respect and cultural pride, cultural and spiritual revival: The organization integrate ceremonies, storytelling, and ancestral practices that heal both land and spirit. The organization envision Parkomarka cultural preservation, and spiritual renewal where every structure and practice honors Earth and future generations. Their mission is to restore land not only but a humble farmer who rose through life with dignity, wisdom, and unwavering respect for animals and Pachamama (Mother Earth). His dream was to see their land protected and thriving, and The organization carrys that vision forward by building a legacy that honors his values and empowers future generations. From a capacity standpoint, the organization face knowledge gaps due to the intergenerational los of traditional land stewardship practices. To scale their model, the organization urgently seek strategic partnerships, technical assistance, and policy inclusion to integrate indigenous knowledge into formal restoration frameworks and ensure long-term impact.

Current engagement in land restoration RAJAPI-COP (Pan-African Youth Network for Social, Climate and Biodiversity Justice at COPs) is a faith-inspired and youth-led network operating in 24 African countries, with official representations in. Rooted in African spirituality and values, it promotes land restoration peace, and intergenerational responsibility. In 2025, RAJAPI-COP is coordinating youth-led initiatives focused on the restoration of sacred forests, mangroves, and degraded lands acros several countries in the Congo Basin, notably in Cameroon, the Democratic Republic of Congo, Gabon, and the Republic of Congo. The organization support communities in mapping degraded lands and co-developing regenerative solutions through agroecology, reforestation with native and symbolic species, and protection of wetlands and watersheds. In Cameroon, for example, the organization is working in the coastal region of Wouri and in the Lom-et-Djrem department, where sacred groves and degraded community forests are being restored in collaboration with traditional leaders and local churches. RAJAPI-COP also organizes awarenes campaigns, faith dialogues, and youth camps linking land ethics, religious beliefs, and climate adaptation. The organization is currently designing an interfaith land restoration guide for African youth communities, which integrates indigenous spiritualities and Abrahamic traditions. By The organization is strongly committed to the moral and spiritual dimensions of land restoration which hinders long-term restoration commitment. Sociocultural resistance: Some traditional or religious leaders remain reluctant to integrate environmental approaches into their spiritual mission.

Seed Savers Network (SSN) operates with a strong commitment to community values, stewardship of creation, and the preservation of indigenous knowledgeprinciples that resonate with traditions that honour the earth. The organization is actively engaged in land restoration initiatives in the Rift Valley region, particularly in Njoro Subcounty, Nakuru County. This involves efforts in regions adjacent to the Mau Forest complex, an essential water source and biodiversity hotspot facing risks from deforestation and degradation. Through the TerraFund initiative, SSN engaged more than 600 smallholder farmers in the restoration of degraded lands by planting over 122,000 trees, which included fruit trees, nitrogen-fixing varieties, and indigenous species, acros homesteads, schools, and community spaces. Their approach combines sustainable agricultural practices, conservation of seeds, and the cultivation of native trees with hands-on training and guidance, all grounded in a deep respect for the environment and the strength of local communities. The organization has outlined activities that involve expanding restoration efforts to adjacent wards in Njoro and reaching out to Marmanet Forest, leveraging their established connections with community seed banks and tree nurseries. Future initiatives will focus on empowering youth and women, valuing indigenous wisdom, and recognising the essential responsibility to nurture the land there is a keen interest in enhancing interfaith and spiritual aspects within their initiatives, leveraging the moral influence of faith leaders to advocate for environmental stewardship, peacebuilding, and social justice in conjunction with ecological restoration. Seed Savers Network encounters various obstacles in effectively managing land and expanding restoration efforts. Insecurity around land ownership discourages farmers from committing to long-term restoration efforts, particularly impacting women and youth who frequently do not posses formal land rights.

Currently, the Siam Society (SEACHA) stewards a historic property in Bangkok, including gardens and heritage buildings, where efforts have been made to maintain green spaces and promote biodiversity. While there are no large-scale restoration projects underway, the organization is highly interested in initiating land restoration activities that integrate cultural heritage preservation with ecological sustainability. The organization is particularly interested in exploring restoration methods suitable for urban heritage sites and community engagement programs that raise awarenes on environmental stewardship. This masterclas would help to shape plans for restoring degraded areas within the Societys grounds and beyond, supporting a model that could inspire other faith-based institutions in Thailand and Southeast Asia.

The Ekibira Kya Kabaka (Kings Forest) is the flagship land restoration initiative by the Kingdom of Buganda, launched in October. In the central Region of Uganda acros all 18 counties of the Buganda Kingdom, including Busiro, Mawokota, Singo, Bulemeezi, Buddu (30 ha), Kyadondo, Kyaggwe, Gomba (130 ha), Kyaggwe among others. Each county has demarcated land up to 200 acres total for reforestation This initiative aims to grow 2.5 million indigenous trees by 2028, funded through fundraising drives to attain seedlings that are distributed freely to the local communities. This initiative also considers Cultural integration for example tree planting mandated at social and cultural ceremonies in the kingdom; tree gifted at customary marriages. With support from partners like WWF and Uganda Biodiversity Fund, the organization has already restored roughly 48% of green canopy in targeted areas since. The organization works through the kingdoms structure to the grassroots putting the youth and women at the centre of land restoration. The kingdom holds its Buganda Environment Day/ week annual to continue raising awarenes on the need to restore and conserve their environment. The organization also have the waste management program "Akacupa Nazo Ssente" which fronts the youth to collect plastics and earn some money. The organization also train them on how to use the plastic to make other valuable products like bricks, tiles etc. Land Tenure Conflicts and Fragmentation: Disagreements between cultural institutions, private landowners, and government authorities slow down land acces for reforestation and land fragmentation from generational inheritance reduces viable space for meaningful ecosystem restoration. High population growth in central Uganda leading to conversion of forests and wetlands into housing and commercial developments. Climate Change and Environmental Degradation. Public Awarenes and Attitudes. While cultural teachings value land, many youths and urban residents lack deep ecological awarenes. The Buganda Kingdom operates not a political state limiting its authority over formal land-use decisions. Los of Indigenous Knowledge and Cultural Practices reduces community-led stewardship, especially among younger generations.

At Sumak Kawsay, an innovative environmental enterprise founded in 2017 , their core mission is the conservation of native stingles bees and other pollinators through ecosystem restoration. Their work is primarily focused on dry forest and mountain environments in Lambayeque, northern Peru, specifically within the peasant community of San Francisco de Ass in the Salas district. The organization is actively engaged in hands-on land restoration acros approximately 11 hectares. This involves the systematic reintroduction of native flora crucial for ecosystem health and the re-establishment of plant-pollinator interactions. A key component of their strategy is sustainable meliponiculture (management of native stingles bees) , which are critical bio-indicators and pollinators. Their approach deeply integrates scientific methodologies with ancestral knowledge, especially through their "Women Guardians of the Native Bees" initiative, which empowers peasant and indigenous women as ecological leaders. Their work is deeply rooted in community-based conservation, partnering with six local peasant communities to restore degraded lands in the nexts months increasing the number of hectares to be restored. Their other initiative "The Bee Honey Route," provides income opportunities through honey production and agritourism, directly supporting mountain ecosystem restoration, reforestation with native plants, and conservation research. Their ultimate goal is to foster ecological resilience, enhance biodiversity, and improve the livelihoods of local communities through sustainable land practices. Climate change impacts, such as unpredictable weather patterns and prolonged droughts, further complicate restoration efforts, demanding adaptive strategies. And finally, securing and maintaining sustained community buy-in and active participation requires continuous engagement and the clear demonstration of tangible benefits, which can be resource-intensive.

First, the organization had the plan to reframe their Meraki Project theme, where one of them focuses on Land Restoration, where the Meraki Project itself consists of a start of Gamification to create fundamental knowledge on land restoration, continue with a series of workshops on environmental management skills and entrepreneurial skills, then lastly will close with a restoration initiative project. This meraki project will be started by August, where the organization has already secured funding from UNESCO, and this project is also part of the extended region of the Geopark Meratus. Within this program, the organization will engage in traditional faith. In contrast, "legal faith" recognized by the government started in 6 rural areas in Balangan regency with a very close part within one of the huge mining companies, where one of the villages that the organization will start calling "Desa Liyu". Within GIS, at least another 5000 hectares of areas will be restored, especially in the areas that have been damaged because of deforestation and the effects of mining companies. First, it leads to the violation of the FPIC proces, where many of us need to hand over their land to the government. In contrast, it leads to NGO having minimal protection over communities. The long history of conflict between traditional and legal believers in the communities has also led to a more fragile situation when managing human resources.

African Traditional Religion's work focuses on promoting sustainable land management practices such as agroforestry, soil conservation, reforestation, and the rehabilitation of degraded lands. The organization collaborates with local communities, farmers, and stakeholders to integrate indigenous knowledge with climate-resilient techniques that restore soil fertility, enhance biodiversity, and improve livelihoods. Land Tenure Insecurity Unclear or undocumented land rights discourage long-term investment in sustainable practices and fuel conflict. Population Pressure Rising demand for agricultural land leads to deforestation, habitat los, and shrinking land per household. Climate Change Impacts Increasing droughts, floods, and shifting weather patterns further strain land systems already under pressure.