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The Convention on Biological Diversity is defining the goals that will frame future global biodiversity policy in a context of rapid biodiversity decline and under pressure to make transformative change. Drawing on the work of Indigenous and non-Indigenous scholars, we argue that transformative change requires the foregrounding of Indigenous peoples’ and local communities’ rights and agency in biodiversity policy. We support this argument with four key points. First, Indigenous peoples and local communities hold knowledge essential for setting realistic and effective biodiversity targets that simultaneously improve local livelihoods. Second, Indigenous peoples’ conceptualizations of nature sustain and manifest CBD’s 2050 vision of “Living in harmony with nature.” Third, Indigenous peoples’ and local communities’ participation in biodiversity policy contributes to the recognition of human and Indigenous peoples’ rights. And fourth, engagement in biodiversity policy is essential for Indigenous peoples and local communities to be able to exercise their recognized rights to territories and resources.

This essay brings forward the idea that there is more than meets the eye in local knowledge systems than what science can show us now. To comprehend this, we need to make a conceptual jump and look for the “dark matter” (the notion borrowed from astronomy that refers to a hypothetical form of matter that does not interact with light or electromagnetic fields) that can potentially sustain local knowledge. Considering that it is a complex of knowledge, practices, and beliefs contained in TEK, knowledge in LEK does not correspond to the notion of knowledge in science. Therefore, in order to map LEK–science interactions, we will refer to the concept of peoples’ knowledge of LEK as acknowledgement and the scientific recognition and awareness of information, facts, and principles as knowledge . Applying this to a Johari Window, we can observe four categories of LEK in a known–unknown/acknowledged–unacknowledged matrix. We can refer to unknown and unacknowledged as dark local knowledge . Indeed, local knowledge systems contain many aspects that modern science cannot yet explain, as a major part of its components are not even considered in scholarly research. Dark local knowledge can potentially provide us with the invaluable touch of experience of countless generations, opening different ways of seeing reality.

Sustainable fishing is one of the most pressing challenges for mankind and requires insightful knowledge of the drivers that may foster or hinder predatory exploitation. It has been widely recognized that Indigenous and local knowledge can contribute to biodiversity conservation and sustainable use of resources, such as fisheries, worldwide. Nevertheless such knowledge continues to be marginalized and unacknowledged by a range of academic scientists and policy makers. In the present paper, we tackle this issue by discussing laws regarding closed fishing seasons, which are part of the Brazilian environmental policies for protecting marine fauna, from the perspective of artisanal fishers’ knowledge. In Brazil, these laws are typically based on governmental decisions (i.e., by administrative organizations and researchers acting as consultants) without taking fishers’ knowledge into account. Through semi-structured interviews with traditional experts of fishing villages situated along the northeast coast of Brazil, we aimed to investigate their knowledge of fish reproductive periods and analyze how it is related to the closed seasons at work in their region. We found an exact agreement between fishers’ knowledge and closed season regulations on the reproductive period of the mangrove crab (Ucides cordatus), but a conflict regarding the reproductive period of two snook species and four species of shrimps. We highlight the potential of fishers’ knowledge contributions to environmental regulations and we also explore three challenges of incorporating epistemic diversity in environmental policy. We conclude by advocating for a reflexive transdisciplinarity that highlights the potential of Indigenous and local knowledge while critically reflecting on the methodological and political challenges of transdisciplinary practices.

Many people call for strengthening knowledge co-production between academic science and indigenous and local knowledge systems. A major barrier to cooperation seems to be a lack of experience regarding where and how traditional knowledge can be found and obtained. Our key question was whether the expert judgment of academic zoologists or a feature-based linear model is better at predicting the observed level of local familiarity with wild animal species. Neither the zoologists nor the model proved sufficiently accurate (70 and 60%, respectively), with the inaccuracy probably resulting from inadequate knowledge of the local ecological and cultural specificities of the species. This indicates that more knowledge is likely to come from local knowledge than zoologists would expect. Accuracy of targeting the relevant species for knowledge co-production could be improved through specific understanding of the local culture, provided by experts who study traditional zoological knowledge and by local knowledge holders themselves.

Local medical systems are key elements of social-ecological systems as they provide culturally appropriate and locally accessible health care options, especially for populations with scarce access to biomedicine. The adaptive capacity of local medical systems generally rests on two pillars: species diversity and a robust local knowledge system, both threatened by local and global environmental change. We first present a conceptual framework to guide the assessment of knowledge diversity and redundancy in local medicinal knowledge systems through a gender lens. Then, we apply this conceptual framework to our research on the local medicinal plant knowledge of the Tsimane' Amerindians. Our results suggest that Tsimane' medicinal plant knowledge is gendered and that the frequency of reported ailments and the redundancy of knowledge used to treat them are positively associated. We discuss the implications of knowledge diversity and redundancy for local knowledge systems' adaptive capacity, resilience, and health sovereignty.

Researchers have documented that observations of climate change impacts reported by indigenous peoples and local communities coincide with scientific measurements of such impacts. However, insights from indigenous and local knowledge are not yet completely included in international climate change research and policy fora. In this article, we compare observations of climate change impacts detected by indigenous peoples and local communities from around the world and collected through a literature review (n = 198 case studies) with climate scientists’ opinions on the relevance of such information for climate change research. Scientists’ opinions were collected through a web survey among climate change researchers from universities and research centres in Spain (n = 191). In the survey, we asked about the need to collect local-level data regarding 68 different groups of indicators of climate change impacts to improve the current knowledge and about the feasibility of using indigenous and local knowledge in climate change studies. Results show consensus on the need to continue collecting local-level data from all groups of indicators to get a better understanding of climate change impacts, particularly on impacts on the biological system. However, while scientists of our study considered that indigenous and local knowledge could mostly contribute to detect climate change impacts on the biological and socioeconomic systems, the literature review shows that information on impacts on these systems is rarely collected; researchers instead have mostly documented the impacts on the climatic and physical systems reported by indigenous and local knowledge.

In recognizing the urgent need to address global challenges such as biodiversity loss, food insecurity, and climate change, it is essential to incorporate diverse knowledge systems, including Indigenous worldviews and knowledge of nature. The Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES) has taken significant steps to integrate Indigenous and local knowledge (ILK) as well as the viewpoints of Indigenous peoples and local communities (IPLC) into its thematic and methodological assessments. This inclusive approach enriches our understanding of nature and enhances our ability to tackle these pressing global issues. The recently published IPBES Report on Diverse Values and Valuation of Nature, also known as the values assessment (VA), includes Indigenous scholars and ILK experts as authors. The VA provides an interdisciplinary synthesis of existing knowledge on the various ways in which humans value nature, as well as the methods and approaches for understanding these values. It also examines the extent to which these values are integrated into decision-making structures and processes. We are a group of Indigenous scholars and ILK experts from the Global South who participated in the VA, specifically in Chapter 3’s “ILK Team.” The value of including IPLC in knowledge-synthesis initiatives is highlighted by our experiences. There are opportunities to improve the inclusion of ILK in similar assessments. The lessons we learned while working at the VA have motivated us to recommend that future assessments and similar initiatives should actively involve IPLC, their knowledge systems, and their ancestral wisdom.

Effective wildlife management requires accurate and timely information on conservation status and trends, and knowledge of the factors driving population change. Reliable monitoring of wildlife population health, including disease, body condition, and population trends and demographics, is central to achieving this, but conventional scientific monitoring alone is often not sufficient. Combining different approaches and knowledge types can provide a more holistic understanding than conventional science alone and can bridge gaps in scientific monitoring in remote and sparsely populated areas. Inclusion of traditional ecological knowledge (TEK) is core to the wildlife co-management mandate of the Canadian territories and is usually included through consultation and engagement processes. We propose a status assessment framework that provides a systematic and transparent approach to including TEK, as well as local ecological knowledge (LEK), in the design, implementation, and interpretation of wildlife conservation status assessments. Drawing on a community-based monitoring program for muskoxen and caribou in northern Canada, we describe how scientific knowledge and TEK/LEK, documented through conventional monitoring, hunter-based sampling, or qualitative methods, can be brought together to inform indicators of wildlife health within our proposed assessment framework. Atuttiaqtut angutikhat aulatauni piyalgit nalaumayumik piyarakittumiklu tuhagakhat nunguttailininut qanuritni pitquhitlu, ilihimanilu pityutit pipkaqni amigaitnit alanguqni. Naahuriyaulat munarini angutikhat amigaitni aaniaqtailini, ilautitlugit aaniarutit, timai qanuritnit, amigaitnitlu pitquhit hiamaumanilu, atugauniqhauyut pitaqninut una, kihimik atuqtauvaktut naunaiyaiyit munariyauni kihimik amihuni naamangitmata. Ilaliutyaqni allatqit pityuhit ilihimanitlu qanuritni piqarutaulat tamatkiumaniqhanik kangiqhimani atuqtauvaktuniunganit naunaiyaiyit munarinit ahiniittut akuttuyunik amigaitni inait. Ilaliutyaqni pitquhit uumatyutit ilihimani (TEK) qitqanittut angutikhat aulaqataunit havariyaqaqtai tapkuat Kanatamiuni nunatagauyut ilaliutivakniqhatlu atuqhugit uqaqatigikni piqataunilu pityuhiit. Uuktutigiyavut qanuritnia naunaiyaqni havagut piqaqtitiyuq havagutikhainik hatqiumanilu pityuhit ilautitlugit Pitquhit Uumatyutit Ilihimanit (TEK), tapkualuttauq nunalikni uumatyutit ilihimanit (LEK), hanatyuhikhaini, atuqpaliani, tukiliuqnilu angutikhat nunguttailini qanuritnit naunaiyaqni. Pivigiplugit nunaliuyuningaqtut munaqhityutit havagutit umingmaknut tuktutlu ukiuqtaqtuani Kanata, unnirtuqtavut qanuq naunaiyaiyit ilihimani tapkuatlu TEK/LEK, titiqhimani atuqhugit atuqtauvaktut munaqhityutaunit, angunahuaqtumingaqtut naunaiyagat, uvaluniit nakuuninut pityuhit, atauttimuktaulat tuhaqhitninut naunaipkutat angutikhat tahamani uuktutauyuq naunaiyaqni havagutai.

Despite its relative adaptive capacity and its many values, indigenous and local knowledge (ILK) is rapidly eroding. Over the past decades a myriad of efforts have emerged to prevent this erosion. In this work, we reviewed and systematically coded 138 ILK conservation initiatives published in academic papers in order to explore trends in participation, digitalization, timing, location, and approach of the initiatives. We also explored factors influencing initiative inclusiveness. Our findings reveal that ILK holders are generally absent from most phases of the studied initiatives, although IT-based and in situ initiatives (i.e., education and community based conservation) appear as the exceptions. We also found that ex situ initiatives (i.e., research/documentation and policy/legislation efforts) are predominant, despite the challenges they reportedly face. These findings call for re-formulating the ways in which ex situ ILK conservation is done and for supporting in situ and IT based initiatives, as they offer the potential to lead the participatory turn.

We framed climate change (CC) discourse through its disruptions to local culture and livelihood in a subsistence riverine fishing community in Central Philippines. Our main goal was contextualizing how local communities' traditional ecological knowledge (TEK) related to climate, fisheries, and taboos can strengthen freshwater fisheries management and biodiversity conservation. We adopted a mixed-method purposive sampling of the 126 fishing households in the Nabaoy River Watershed in the municipality of Malay in Aklan province. The high CC awareness was associated with the increasing frequency and intensity of extreme climatological events and erratic weather patterns. These CC-driven perturbations were primarily attributed to the ballooning human population and deforestation. These threats, in turn, were linked to the diminishing state of the Nabaoy River, heralded by the perceived marked decline of frog and dragonfly populations believed to be indicators of river health. Riverine biodiversity was also perceived as dwindling, with fish catch and their sizes shrinking. Furthermore, the observed fishing taboos guiding local informal (de facto) institutions corroborated formal (de jure) temporal and spatial fisheries management measures. Indeed, local communities have relevant long-term knowledge of management (e.g., TEK) and development-oriented structures and systems (e.g., informal institutions). These invaluable social capital assets are crucial in building resilient governance systems to address local conservation issues and concerns, particularly in data-deficient areas or lacking formal management contexts. Hence, formal management interventions should integrate TEK and the informal institution in which it is embedded and engage local TEK holders as partners in freshwater conservation efforts.