Leaves 27 (8) - August 2025

        Newsletter of the
         INTERNATIONAL ENVIRONMENT FORUM
         Volume 27, Number 8 --- 15 August 2025    

Website: iefworld.org
Article submission: newsletter@iefworld.org Deadline next issue 10 September 2025
Secretariat Email: ief@iefworld.org Christine Muller General Secretary 
Postal address: 12B Chemin de Maisonneuve, CH-1219 Chatelaine, Geneva, Switzerland
Download the easier to read pdf version

From the Editor, Request for information for upcoming newsletters

This newsletter is an opportunity for IEF members to share their experiences, activities, and  initiatives that are taking place at the community level on environment, climate change  and sustainability. All members are welcome to contribute information about related  activities, upcoming conferences, news from like-minded organizations, recommended  websites, book reviews, etc. Please send information to newsletter@iefworld.org.

Please share the Leaves newsletter and IEF membership  information with family, friends and associates, and encourage interested persons to consider  becoming a member of the IEF.

Welcome to the International Environment Forum!

A warm welcome to our new members: 

Britt Clavier, Norway 
Roya Meshki-Kataria, Germany 
Catherine Walters-Shaw, USA 
Steven Schonberger, India 
François Ignace Geinoz, Switzerland 
Ramón Eduardo Meneses Sifontes, Venezuela

IEF Community: Engage in Public Discourse!

The IEF encourages its members, associates, and everyone to engage in the dialogues preceding COP30 in Brazil that are happening in different settings around the world. Below you find a brief explanation about these dialogues. To assist this public discourse, the IEF compiled Baha’i texts that relate to the questions discussed at the dialogues.

The Global Ethical Stocktake Circle and the Presidency of COP30 invite religious communities, artists, Indigenous peoples and local communities, youth, scientists, businesspeople, women, activists, and policymakers from the six continental regions of the planet to reflect on the values, behaviors, and responsibilities that must be transformed so that the commitments made at the UN Climate Conferences become a reality.

The Global Ethical Stocktake (GES) seeks to promote a wide and plural listening process on the moral dilemmas of our time. The GES is an invitation for a collective reflection on how to build a fairer and safer future for all. Any group of people — anywhere in the world — can host their own dialogue. A minimum of 20 participants is suggested. Since culture is a bridge between people’s daily lives and the technical climate debate, the GES encourages the creation and sharing of songs, poems, videos, crafts, paintings, and collages, and posting pictures or videos using the following hashtags (#): #MutiraoCOP30 - #BalancoEticoGlobal - #GlobalEthicalStocktake

The compilation of texts prepared by the International Environment Forum intends to assist Baha’is and their friends to infuse these dialogues with spiritual principles from a Baha’i perspective.

Participants are encouraged to pick the questions most interesting to them, to read their local or regional reality and to consult about the identified issues considering the spiritual principles in the texts.

The format for the dialogues is open; it could be local in-person, or regional on Zoom. The organisers of the dialogues need to make sure that someone is taking notes to capture their discourse in a relevant way, and that these notes will be sent to:

- the IEF secretariat ief@iefworld.org, if organized or co-sponsored by the IEF or its members, or
- directly to the GES Dialogue at: ges.dialogue@cop30.br, if the dialogues are independent initiatives, perhaps with other partners. Please send the email with the subject: Submission – GES Dialogue. In the body of the email, write a brief presentation of the event - in Portuguese, English, or Spanish - indicating the total number of participants, when and where it took place (city/territory, state, and country). You will receive an official form in response to present the dialogue’s contributions, especially your answers to the guiding questions.
In this second case, please also do inform IEF so that we can see the larger impact of this effort.

We suggest a deadline of 30 September to allow time to compile our submission to the GES.

More information can be found in the Toolkit for Global Ethical Stocktake: https://cop30.br/en/brazilian-presidency/cop-30-circles/global-ethical-stocktake 

For the Compilation of Bahá’í texts relating to the questions raised by the COP30 Presidency, go here: https://iefworld.org/GlobalEthicalStocktake 

IEF Climate Change Course

The IEF is offering a free online course on the Scientific and Spiritual Dimensions of Climate Change. It will take place 1 September – 9 November 2025. We are excited to report that, as of now, there are already 60 participants registered joining literally from all corners of the world!

For more information about the course and the link for registration, go here: https://iefworld.org/index.php/node/1755. 

Building Capacity for Sustainability Discourse and Action - 
Insights from Participants of the Conference of the International Environment Forum

“Many local communities are under pressure from seemingly unrelated phenomena such as the immediate impacts of climate change, financial strain from rising costs, and the lack of a safe and nurturing environments for their children, among others. Most, if not all, of these pressures can be traced—directly or indirectly—to the broader trend: Our excessive material lifestyle is driving the breakdown of both our ecosphere, which serves as our shared global life support system, and of the collective and individual human condition.”

These are the words of Amin Moghaddam from Germany who gained these insights at the conference of the Baha’i-inspired International Environment Forum which took place June 26-30 at the Baha’i Training Centre near Oxford, England, where about 60 participants came together to learn about how to engage in public discourse and social action for the health of the Earth and its inhabitants.

Britt Jacqueline Clavier from Norway shared Amin’s learning experience about the importance of connecting the spiritual and material dimensions: "The main point for me was the realization or confirmation that most important is the connection between the environmental situation of the world today and the spiritual development of the world.” For Cedric Bagheri Åkermark from Sweden the realization of the lack of spirituality and ethics was also at the center of his learning: "The materials we studied at the IEF conference helped me reflect on the broad underlying spiritual causes of our environmental challenges, such as materialism and injustice - a concept that I can bring up in conversations in different spaces in my life.”

Britt similarly said how she gained capacity for public discourse: “The conference gave me inspiration and better understanding to how I can contribute in the discourse locally in the environmental organization I am a member of.” Maria Pavlou-Marshall from London, UK, elaborated on some practical aspects of public discourse: “I learned a great deal about how to connect stories to concepts, not just to present a lovely narrative but how to extract deep learnings from examples. Presenting the core spiritual teachings of the Baha’i Faith in practical examples is not always easy but the conference gave me fresh insight into how to do this effectively.”

When asked how the conference may have contributed to public discourse in the UK, Maria wrote: “It definitely provided a venue for people to make connections across the thematic areas that they were interested in, meeting like-minded people who can help support emerging efforts or get new activities going. We also hosted a panel on behalf of the UK Office of Public Affairs which has helped strengthen collaboration with other UK organisations and individuals moving forward. Our talking points were also amended as an Office through the interactions at the conference to include the need for arts and culture to move the needle on climate change forward due to their unique position of touching the human heart and moving it to act.” Antonio Jovanovski from Serbia was “reminded about the principle One people - One Planet”. He wrote that “a globally governed system that depends on exploitation (of labor) and extraction (of natural resources) demands local actions” for social change.

Katie Williams from the US was also struck by the injustice in the current system: “Most of our environmental problems start with deeply rooted social conditions and the imbalances of power and unfair distribution of resources. The Faith is an important catalyst for transformation because our teachings seek to change society at the level of culture to build communities and institutions based on trust, cooperation, and equity – the opposite of the one where we live based mostly on competition.”

The conference inspired many participants to actions in their personal lives and in their community. Cedric wrote: “The conference helped me to consider my own reality and the impacts I have on the environment and inspired me to make more sustainable decisions in my everyday life. I was inspired to increase my connection to nature and spend more of my free time outdoors and remember what a successful life really means, with more focus on learning, understanding and happiness."

Antonio was encouraged to engage in social action in his local community “using food and urban agriculture (joint cooking, gardening) for creating family-like bonds with the neighborhood.”

Amin Moghaddam shared his general impression of the conference: “It was my first time participating in an IEF annual conference, and it was truly an eye-opener for me.

Amin went on to say: “The IEF and its members, operating at the intersection of understanding both the dynamics of a deteriorating global system and the Bahá’í principles of social and community development, are uniquely positioned to inspire community development initiatives that support resilience and self-subsistence tailored to the specific needs of these diverse communities. Integrated with these initiatives, they can help foster deeper insight into the systemic connections between the global sustainability crisis, the seemingly unrelated challenges facing local communities, and the root cause behind it all: Our materialism and excessive material lifestyle while denying our spiritual human nature.”

Katie was especially excited about stories of spiritual/environmental actions that were shared: “The conference was inspiring because it expanded my vision of what environmental action might look like. In my own life, I work as an environmental professional and have volunteered in different environmental activities. But the conference helped me see how actions big and small make a difference, as well as how the Faith and environmental actions can be intertwined. More importantly, we can build community through environmental and social action. It was inspiring to see the range of actions that the Friends are taking - from planting hedgerows and building community gardens to organizing whole sustainability groups. So much of the activities are being led by youth! Altogether, I think these experiences will help me to listen more in my own community to find the needs and where I can contribute, as well as to do more planning with my own community.”

Maria shared her enthusiasm for social action and her work with junior youth: “[The conference] helped strengthen my resolve in continuing with projects which were ongoing in my local community, giving me a sharp intake of energy from people from around the world engaged in similar topics. It also helped me think about how to make ongoing activities more green and sustainable e.g., our community cooking project with Junior Youth has become greener through the group’s conscious efforts to cook with local seasonal vegetables and fruit which was an idea that came out of the conference.”

You may enjoy watching a 1 min. video with glimpses from the conference here or reading a report here.

Source: Wilmette Institute August 2025 Newsletter https://wilmetteinstitute.org/building-capacity-for-sustainability-discourse-and-action/ 

Sowing Life

New film highlights efforts toward environmental restoration

Sowing Life, a new documentary produced by FUNDAEC, offers a compelling glimpse into how local communities can apply scientific knowledge alongside spiritual insights to address environmental degradation and food insecurity.

The film explores FUNDAEC’s “Transforming the Environment” project which is rooted in the organization’s Preparation for Social Action (PSA) program. The project has mobilized more than 1,500 participants across 170 communities, planting over 22,500 trees since mid-2022 and partnering with 45 other organizations, including educational and government institutions.

Unlike conventional large-scale planting efforts, the initiative emphasizes long-term stewardship of nature. Participants are encouraged to make a personal commitment to nurture each tree over the years, seeing the project as more than just a planting exercise.

Leslie Stewart, a special centers director at FUNDAEC, described the approach as cultivating “a deeper, spiritual, and more sustainable connection with the land.”

The project emerges from a recognition that the country faces climate vulnerability. According to Colombia’s Third National Communication on Climate Change, all regions face climate risks which affect food security. By integrating fruit and nut trees into gardens, the project addresses degradation of ecosystems while diversifying local food sources.

Roberto Nahuel, project coordinator, observed: “In many regions of Colombia—and around the world—we are witnessing a loss of agricultural vocation, a decline in the value placed on planting.”

Mr. Nahuel added: “This project has inspired many individuals and families to reconnect with the land, to rediscover the joy of planting, of creating a garden once again.”

Sowing Life shows the power of the project’s approach. In Córdoba and Sucre, the project has established nurseries that are now managed by families, with each nursery producing some 1,500 trees annually.

Many communities are responding by planting diverse tree species—fruit and nut trees for nutrition, native varieties for biodiversity preservation, and culturally significant trees that are being restored after decades of monoculture dominance.

A digital platform tracks each tree’s growth, enabling evidence-based decision-making while applying scientific knowledge about soil regeneration and organic fertilizers.

Mr. Nahuel explained that principles such as service to society, the oneness of humanity, the inherent nobility of every person, and the concept of material and spiritual development form part of the conceptual framework shared among participants.

“These principles illuminate participants’ efforts and are put into practice as a way to help build a materially and spiritually prosperous society,” he said.

Beyond environmental benefits, the project has strengthened intergenerational relationships and fostered a culture of knowledge sharing. Communities have become empowered to shape their own development, which has strengthened a sense of collective purpose in neighborhoods and villages.

FUNDAEC (Fundación para la Aplicación y Enseñanza de la Ciencia)—a Bahá’í-inspired organization that is marking its 50th anniversary—was founded in Colombia in 1974 and has been dedicated to developing capacity in people to contribute to the well-being of their societies.

“Over the past 50 years, three generations of people’s lives have been touched by FUNDAEC’s programs,” said Bita Correa, executive director of the organization.

Dr. Correa added: “The true impact is cumulative and deeply interwoven, where one program reinforces another, creating a profound, exponential effect that is beautiful to witness, though challenging to fully capture.”

The film can be viewed on YouTube, or on the BWNS site below.

SOURCE: Bahá'í World News Service https://news.bahai.org/story/1811/colombia-new-film-highlights-efforts-toward-environmental-restoration 

Listen to Arthur Dahl's podcast Reimagining our relationship with the Earth, The Eco Principle, produced by The Global Citizen, a podcast by Katoikos.world and FOGGS #32, 17 July 2025 (42 minutes)

Earth System Council

In preparation for the climate COP30 in Brazil late this year, and following on from the recent ICJ advisory opinion on climate responsibility, IEF President Arthur Dahl prepared a blog for the Global Governance Forum on 28 July on Governing the Planet: Why We Need an Earth System Council Now. This builds on the proposal to add an Earth System Council as the fourth pillar of the UN in the Second UN Charter drafted by the Global Governance Forum.

The International Court of Justice (ICJ) singles out fossil fuels as part of states’ climate duty. In a landmark opinion, it says those that fail to prevent climate harm could be liable for compensation and restitution.

The world’s top court has ruled that States must tackle fossil fuels, and failing to prevent harm to the climate could result in them being ordered to pay reparations. In a landmark advisory opinion published on 23 July 2025, the Court said countries must prevent harm to the climate system and that failing to do so could result in their having to pay compensation and make other forms of restitution.

Presenting the 133-page document to a packed court at the Peace Palace in The Hague, the ICJ president, Yūji Iwasawa, said climate breakdown had severe and far-reaching consequences which affected natural ecosystems and people. “These consequences underscore an urgent existential threat,” he said.

The unanimous opinion covers a wide range of matters under international law. It says states are liable for all kinds of activities that harm the climate, but it takes explicit aim at fossil fuels. It says that a state’s failure to take appropriate action to protect the climate system from greenhouse gas emissions, including through the production and consumption of fossil fuels, the granting of fossil fuel exploration licences or the provision of fossil fuel subsidies, “may constitute an international wrongful act which is attributable to that state”.

Continue reading here: https://iefworld.org/ICJcc 

SOURCE: Isabella Kaminski in The Guardian https://www.theguardian.com/environment/2025/jul/23/healthy-environment-is-a-human-right-top-un-court-rules 

The Inter-American Court of Human Rights has officially recognized that nature has rights, setting a powerful precedent in international law.

On 3 July 2025, the Court announced its issue of Advisory Opinion OC-32/25, recognizing Nature and its components as a subject of rights. This is the first time the Court explicitly affirms that Nature, in and of itself, can hold legal rights, marking a groundbreaking moment in the evolution of human rights and environmental jurisprudence.

According to the Court, this recognition “constitutes a normative development that reinforces the protection of the integrity and functionality of ecosystems in the long term, providing effective legal tools to confront the triple planetary crisis and prevent existential damage before it becomes irreversible.”

Approved by four votes to three, the Opinion confirms that recognizing Nature as a subject of rights does not introduce foreign content into the Inter-American human rights corpus, but rather reflects a contemporary expression of the principle of interdependence between human rights and the environment.

“This approach strengthens a paradigm focused on protecting the ecological conditions essential for life and empowers local communities and Indigenous peoples, who have historically served as guardians of ecosystems.” (OC-32/25, para. 280)

This pivotal decision cited IPBES scientific evidence from the Global Assessment Report on Biodiversity and Ecosystem Services (2019) and the Americas Regional Assessment (2018), emphasizing how biodiversity loss threatens both nature and human well-being.

This legal precedent opens the door to new strategic litigation efforts, the protection of threatened ecosystems, and the advancement of Nature’s Rights legislation throughout the region. It marks a significant shift: protecting nature is no longer just an environmental issue, it is a matter of human rights.

SOURCES: https://www.garn.org/inter-american-court-of-human-rights-rights-of-nat…
Inter-American Court of Human Rights, Advisory Opinion of 29 May 2025: https://jurisprudencia.corteidh.or.cr/es/vid/1084981967/search
ICHR Press release 3 July 2025 https://www.corteidh.or.cr/docs/comunicados/cp_48_2025.pdf 

The latest fruit of the information technology revolution, Artificial Intelligence (AI), has rapidly invaded our lives, and stimulated a wide debate. While it clearly has great potential as a tool to analyse masses of data for significant information, such as medical imagery and in environmental surveillance, there are many other uses that are more controversial. As a support for written and verbal communication, it is a ready replacement for human skills, threatening many kinds of routine employment. The effort to create artificial general intelligence controlling robots could easily render much of the human race redundant. Where human labour is seen as expensive and inefficient, its replacement can be seen to increase profitability. In an economic paradigm where profitability and increasing wealth, whether for corporations or nationally through rising GDP, are the end goal and purpose, it is logical to pursue this technological path. This is even more the case when the technology requires massive investments, and the intellectual property is held by a few private corporations in monopoly positions.

Challenging this positive view of AI are two critical questions. The first is practical. AI tools need to be trained on masses of data, which may be exploited without regard to who produced them, whether it infringes on rights to privacy, or the fact that the sources may reflect cultural biases or prejudices. The algorithms are opaque so there is no way of knowing how a result is obtained. There is no new creativity, only reflecting what is already known. And most fundamentally, there is no ethical judgement or moral responsibility behind the results. There is also the environmental impact of the high energy consumption of data centres.

The second question is more fundamental. Any technology can be used for good or bad ends. Nuclear technology enables power plants and bombs. AI can be used to advance civilisation for human wellbeing, or to capture, control, manipulate and even exterminate people in a dictatorship. At present, it is primarily used to increase the wealth of a few extremely rich and powerful men. All the benefits of science and technology need to be used in moderation and for the common good. A major concern is the threat that AI will create massive unemployment as much of the human workforce is made redundant.

To address this question, we need to ask what is the place of work in human life. Is it just to generate wealth for economic entities, in which case replacing people by more efficient technology makes sense, or does work have a more fundamental role in achieving a higher human purpose to refine our characters and give us a role and acceptance in society? Is it not reasonable to consider that individual fulfilment includes making a social contribution by performing some service to the common good? Every single human being should have a right to meaningful employment. Idleness is not happiness.

From this perspective, labour-saving technologies can be seen as freeing us from back-breaking physical work or repetitive and boring activities to enable us to contribute to society in more rewarding and productive ways. When work is seen not as a burden but as an opportunity for personal growth and public service, then everyone will want to work, and should have the opportunity to do so. The wealth created through such technologies should be shared for the benefit of all, so that no one is left wanting. Our economic systems should be redesigned to achieve those ends.

In this context, there is a very enlightening quotation from a conversation that ‘Abdu’l-Bahá, then leader of the Bahá’í Faith, had in 1907 while still a prisoner in Palestine. It refers to the labour-saving technologies of the industrial revolution, but it would seem to apply equally well to information technologies like AI:

That all mankind might have opportunity, it was necessary to shorten the hours of labour so that the work of the world could be completed without such demand of strain and effort, and all human beings would have leisure to think and develop individual capacity.

The labour saving machines were given to create leisure for all mankind. The first decided shortening of the hours will appear, when a legal working day of eight hours is established. But this working day of eight hours is only the beginning. Soon there will be a six hour day, a five hour, a three hour day, even less than that, and the worker must be paid more for this management of machines, than he ever received for the exercise of his two hands alone.

You cannot understand now, how the labour saving machines can produce leisure for mankind because at present they are all in the hands of the financiers and are used only to increase profits, but that will not continue. The workers will come into their due benefit from the machine that is the divine intention, and one cannot continue to violate the law of God. So with the assurance of a comfortable income from his work, and ample leisure for each one, poverty will be banished and each community will create comfort and opportunity for its citizens. Education will then be universal at the cost of the state, and no person will be deprived of its opportunity.
(‘Abdu’l-Bahá, 1907, in Mary Hanford Ford, “An interview with ‘Abdu’l-Baha”, The Baha’i Magazine, July 1933, pp. 106-107.)

See how this redefines the purpose of work and the economy, not to benefit financiers but to give everyone a comfortable income, ample leisure, and opportunity for education. The civilisation that could emerge might moderate material consumption within sustainable limits while enabling the building of strong communities, social relationships, science, art, culture and beauty, as well as spiritual qualities for each and all. Information technologies and artificial intelligence could be one tool to facilitate both human enrichment and social integration, supporting unity in diversity across the world.

Societal Collapse

Are we close to societal collapse? A new book by Dr Luke Kemp at the Centre for the Study of Existential Risk at the University of Cambridge provides a serious warning, based on 5,000 years of historical analysis, that our self-termination is very likely. In Goliath’s Curse: The History and Future of Societal Collapse, he documents that our trajectory of increasing inequality is a primary symptom and precursor of a global collapse.

He is pessimistic about the future but optimistic about people. His book considers the rise and collapse of more than 400 societies over 5,000 years. These show that people are fundamentally egalitarian but are led to collapses by enriched, status-obsessed elites. While these are often depicted as catastrophic, they generally improved the lives of ordinary citizens.

You can read this highly interesting book review here: https://iefworld.org/node/1756 

The Swiss Bahá'í Community has posted an article by IEF President Arthur Dahl, La Foi bahá'íe, une religion écologique (the Bahá'í Faith, an ecological religion, in French) on the website religion.ch on 29 July 2025.

A Moment of Opportunity:
Supercharging the Clean Energy Age

On 22 July 2025, the UN Secretary-General focused on a hopeful story emerging amidst the ongoing climate devastation and turmoil: that of a new energy era. He outlined a compelling and evidence-backed case for why a just transition away from fossil fuels to renewable energy is inevitable – and the vast benefits it will bring for people and economies.

Underlining the importance of seizing this moment of opportunity, the Secretary-General outlined the key action areas and steps required to turbocharge a renewables revolution that can deliver clean and affordable energy for all.

As negotiations continue on a convention to control plastic pollution, there is frightening evidence that we may already be facing serious consequences from the plastic pollution presently in our environment and in our bodies. We have created 9.4 billion tons of plastics since the 1950s, with only 9 percent recycled. Weathering reduces particle size, making it easier for plastic pollution to be take up by aquatic organisms, through plant roots, and inhaled by insects, thus entering food chains.

A recent global survey found microplastics throughout the ocean water column, and down to the Mariana Trench with 13,000 particles per cubic metre. The smallest particles are evenly distributed, making up 5 per cent of the carbon at 2000 metres. Buoyant plastic consumed by plankton could reduce carbon sinking to the bottom and thus CO₂ uptake from the atmosphere.

Such plastic pollution is now shown to penetrate the brain and affect behaviour and cognition in a variety of animals. Hermit crabs exposed to polyethylene microplastics can no longer pick the right-sized shell to move into. Mice ingesting microplastics have difficulty navigating a maze, and cannot learn and remember something they have encountered before. They even become more reckless when faced by predators. A fish fed polyethylene could not follow food odour through a maze. Freshwater shrimp become hyperactive. Microplastics hamper memory in honeybees that forget any lessons they have learned, such as where there is food and how to find their way home. The tiny particles were found imbedded in their brains. In mice, microplastics appear in their brains just 2 hours 20 minutes after being eaten, showing that the blood-brain barrier becomes leaky.

While it is not possible to do controlled experiments in people, the evidence shows that our brains are not immune to plastic pollution. Brains of dead people show high levels nanoplastics, mostly polyethylene, with 50 per cent more in those who died in 2024 compared with 2016, amounting to 7 grams of plastic per brain. Microplastics in the brain are consumed by microglia immune cells, which then swell up and can obstruct blood flow, with potential neurological problems, and causing inflammation.

In zebrafish, such inflammation undermines swimming ability and produces depression-like behaviour. In newborn mice, microglia cannot easily prune connections between neurons, affecting social interactions. Animal studies show microplastics in the brain reducing neurotransmitters, including acetylcholine important for memory and learning, and oxytocin making them less social. Microplastics even in the gut affect the brain, making mice asocial and with problems with short-term memory. Human neurons in cell cultures accumulate plastic particles, becoming damaged and misshapen.

There is some evidence of effects on people. Chinese over 60 with higher exposure to microplastics from plastic tableware and drinking water from plastic bottles had a raised risk of mild cognitive impairment, with a 24 per cent greater risk for those using plastic utensils. People diagnosed with dementia have more microplastics in their brains than others. Mice show symptoms resembling Alzheimer's disease and dementia, being unusually restless and careless for their own safety. Humans may be at more risk as we are exposed to more plastics. To reduce risks, we should avoid undue exposure. Probiotics can reinforce the blood-brain barrier. Mice with memory troubles from polystyrene were cured with vitamin E antioxidant, so eat more almonds, spinach and broccoli.

SOURCES: Based on Marta Zaraska, "Mind-bending material", New Scientist, 10 May 2025, pp. 39-41; and
James Dinneen, "Microplastics found at every depth of the ocean", New Scientist, 10 May 2025, p. 16.