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Climate change is disproportionally affecting Indigenous peoples' livelihoods across the globe. Despite this fact, climate adaptation planning and responses are not immediate concerns for most Indigenous people, whose key challenges are deeply embedded in colonial history. Through collaborative research centred on climate adaptation planning with the Yuibera and Koinmerburra Traditional Owner groups on the Great Barrier Reef Catchments, we demonstrate that Traditional Owners' primary concerns are in aligning the climate adaptation opportunity with their own strategies for Indigenous cultural renewal and survival. Their Indigenous identity generates a responsibility to protect cultural landscapes, sites, and their connections with these places. In this case study, to “protect what is left” of Indigenous material culture and socio‐cultural relationships emerged as the best approach to climate adaptation planning, providing both the decolonisation narrative and the means to strengthen their Indigenous practices. Planning for climate change adaptation is useful for Indigenous peoples when it supports decolonising, strengthens Indigenous customary practices, and recognises customary governance.

Indigenous peoples in Australia, and globally, are situated in an unusual context of both significant vulnerability and unique resilience to climate change which influence their perceptions of climate risk and uncertainty. Their vulnerability to climate change arises in part from their contexts of living in many of the harshest and isolated environments. Their resilience originates from their accumulated knowledge of specific environments over millennia, mediated through sui generis cultural institutions. Our results illustrate that indigenous groups primarily perceive uncertainties related to volition of actors and institutions. When they are involved in climate adaptation planning in ways that mobilise their cultural institutions and knowledge, they can safely manage these uncertainties through their agency to determine and control key risks. We demonstrate that climate justice approaches can be strengthened for indigenous peoples by applying a linked vulnerability-resilience analytical framework. This enables stronger consideration of how unique cultural institutions and knowledge, which are not available to all vulnerable groups, affect indigenous perceptions of uncertainty in climate adaptation planning. We use this analytical approach in a case study with Yuibera and Koinmerburra Traditional Owner groups within the Great Barrier Reef Catchment. We conclude that a specific focus on sui generis indigenous knowledge and cultural institutions as a source of resilience can strengthen climate justice approaches and work more effectively with indigenous peoples in climate change contexts.

‘Ireland was the only country where the Counter-Reformation succeeded against the will of the head of state.’ Why was this? Obviously, the English Government's neglect of education and the Catholic clergy's awareness of its importance was one reason. Obviously, too, the Counter-Reformation got under way in Ireland before the Reformation made a religious impact. Again, the quality of the reformed clergy sent to Ireland was poor and they made little effort to learn Gaelic or to translate the scriptures into the national language until very late in the century. But perhaps most important of all is the fact that in Gaelic Ireland the Reformation was inextricably linked with the expropriation of lands and the abolition of traditional rights and customs. Hence, defence of one's land and of one's religion became so intertwined as to be almost inseparable; and this, I suspect, rather than any appreciation of theological distinctions, was decisive. A number of the clergy of the Counter-Reformation, most of them educated in the Irish colleges on the Continent, were at pains not only to underline the ‘heresies’ in the new teaching and to instruct the people in the spirit of Tridentine Catholicism, but also to link the struggle against the ‘gall’, the English conqueror, with the European religious struggle.