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		<title>Conservation news</title>
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		<link>https://news.mongabay.com/list/traditional-knowledge/</link>
		<description>Environmental science and conservation news</description>
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	<title>News on Traditional Knowledge</title>
	<link>https://news.mongabay.com/list/traditional-knowledge/</link>
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				<item>
					<title>At global desertification conference, pastoralists call for greater recognition</title>
					<link>https://news.mongabay.com/2026/08/at-global-desertification-conference-pastoralists-call-for-greater-recognition/</link>
					<comments>https://news.mongabay.com/2026/08/at-global-desertification-conference-pastoralists-call-for-greater-recognition/#respond</comments>
					<pubDate>25 Aug 2026 20:36:04 +0000</pubDate>
											<dc:creator>
							<![CDATA[Joseph Lee]]>
						</dc:creator>
										<author>
						<![CDATA[Latoya Abulu]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2023/03/23160710/IMG_4465-e1787690019347-768x512.jpeg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=327316</guid>

											<reporting-project>
							<![CDATA[Indigenous Peoples and Conservation]]>
						</reporting-project>
					
											<locations>
							<![CDATA[Global]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Agriculture, Biodiversity, Environment, Governance, Grasslands, Human Rights, Indigenous Peoples, Indigenous Rights, Livestock, Pasture, Ranching, Traditional Knowledge, and Traditional People]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[Cattle are a central part of the identity of Andrew Msami’s Maasai community in northeast Tanzania. Herd size determines social position, and many people keep all their wealth in livestock, not banks. In recent years, however, Msami and others have been forced to sell the animals and buy goats, which can handle drought better but [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[Cattle are a central part of the identity of Andrew Msami’s Maasai community in northeast Tanzania. Herd size determines social position, and many people keep all their wealth in livestock, not banks. In recent years, however, Msami and others have been forced to sell the animals and buy goats, which can handle drought better but are less financially and culturally valuable. Msami says adapting to a shifting climate has been a part of Maasai life for generations, but recent conditions represent an existential threat. “We have to adapt because it&#8217;s like desertification is attacking our identity,” Msami told Grist. a U.S.-based nonprofit media organization. “If you lose your identity, it means you have lost everything.” The Maasai are pastoralists, a term that describes the roughly 500 million people around the world who tend herds of livestock including cattle, goats and sheep. They often move with the animals as they seek grass and water. Because they live and work in places with arid conditions and extreme temperatures, they are particularly vulnerable to climate change. Around the world, drought and land degradation threaten rangelands, which make up roughly half of the planet’s landmass, and the pastoralists from Tanzania and Sudan to Nepal and Mongolia that rely on them. The pace of arable land degradation is 30 to 35 times the historic average, threatening even the most resilient communities, according to the U.N. Pastoralists also face an influx of invasive species, extractive industries, tourists and other threats. To address these overlapping crises, Msami&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/08/at-global-desertification-conference-pastoralists-call-for-greater-recognition/" data-wpel-link="internal">Mongabay</a>]]>
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										<wfw:commentRss>https://news.mongabay.com/2026/08/at-global-desertification-conference-pastoralists-call-for-greater-recognition/feed/</wfw:commentRss>
					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-327316</doi>				</item>
						<item>
					<title>How a rare bird sparked a wildlife movement across 16 villages in Guyana</title>
					<link>https://news.mongabay.com/2026/08/how-a-rare-bird-sparked-a-wildlife-movement-across-16-villages-in-guyana/</link>
					<comments>https://news.mongabay.com/2026/08/how-a-rare-bird-sparked-a-wildlife-movement-across-16-villages-in-guyana/#respond</comments>
					<pubDate>24 Aug 2026 23:26:51 +0000</pubDate>
											<dc:creator>
							<![CDATA[Gentry Hale]]>
						</dc:creator>
										<author>
						<![CDATA[Latoya Abulu]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/08/24145023/red-siskin-Spinus-cucullatus-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=327131</guid>

					
											<locations>
							<![CDATA[Guyana, Latin America, and South America]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Animals, Biodiversity, Birds, Community-based Conservation, Conservation, Culture, Endangered Species, Indigenous Peoples, Traditional Knowledge, Traditional People, and Wildlife]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[WICHABAI, Guyana — At sunrise in Guyana’s South Rupununi, Leroy Ignacio stops beside a tree scored with large claw marks. The animal responsible was a giant anteater. “They even rub their backs on the trunk to leave a scent behind,” says Ignacio, president of the South Rupununi Conservation Society (SRCS), as he demonstrates the motion. [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[WICHABAI, Guyana — At sunrise in Guyana’s South Rupununi, Leroy Ignacio stops beside a tree scored with large claw marks. The animal responsible was a giant anteater. “They even rub their backs on the trunk to leave a scent behind,” says Ignacio, president of the South Rupununi Conservation Society (SRCS), as he demonstrates the motion. Indigenous researchers had long observed anteaters (Myrmecophaga tridactyla) climbing and marking trees, behaviors previously documented by scientists only in isolated cases. Working with four Indigenous communities, SRCS placed cameras at trees identified by locals. The resulting 883 recorded visits suggested the solitary animals use the trees to communicate. For nearly a quarter-century, SRCS has built a multi-community approach to conservation grounded in traditional knowledge. Its members are villagers, farmers and teachers who work with participating communities to research wildlife, develop conservation guidelines and teach local ecology. Before SRCS, Indigenous-led conservation in the Rupununi was mostly in the form of scattered projects and traditional stewardship by Makushi and Wapichan communities. But the discovery of an endangered bird, the red siskin (Spinus cucullatus), gave several South Rupununi communities a reason to organize across village boundaries. A flock of red siskins in Upper Takutu-Upper Essequibo, Guyana. Image by Nick Athanas via Flickr (CC BY-NC-SA 2.0). A multi-community movement It all began with a scientific trip, recounts Ignacio. In 2000, researchers from the Smithsonian and the University of Kansas, both in the U.S., came to the South Rupununi to survey birds. Duane De Freitas and other young Indigenous residents&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/08/how-a-rare-bird-sparked-a-wildlife-movement-across-16-villages-in-guyana/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
										<wfw:commentRss>https://news.mongabay.com/2026/08/how-a-rare-bird-sparked-a-wildlife-movement-across-16-villages-in-guyana/feed/</wfw:commentRss>
					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-327131</doi>				</item>
						<item>
					<title>Local knowledge guides rediscovery of spinach pipefish, not seen in four decades</title>
					<link>https://news.mongabay.com/2026/08/local-knowledge-guides-rediscovery-of-spinach-pipefish-not-seen-in-four-decades/</link>
					<comments>https://news.mongabay.com/2026/08/local-knowledge-guides-rediscovery-of-spinach-pipefish-not-seen-in-four-decades/#respond</comments>
					<pubDate>24 Aug 2026 17:19:23 +0000</pubDate>
											<dc:creator>
							<![CDATA[Spoorthy Raman]]>
						</dc:creator>
										<author>
						<![CDATA[Sharon Guynup]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/08/24155007/Spinach_Pipefish_iv_%C2%A9_New_Guinea_Binatang_Research_Center_edit-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=327148</guid>

					
											<locations>
							<![CDATA[Melanesia, Oceania, Pacific Islands, and Papua New Guinea]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Animals, Biodiversity, Biology, Community-based Conservation, Conservation, Culture, Environment, Fish, Fishing, Freshwater, Freshwater Fish, Indigenous Peoples, Rediscovered Species, Species, Surveying, Traditional Knowledge, and Wildlife]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[By mid-June, Jerrica Agebigo was staring at disappointment. Her nearly two-week-long, exhausting search for a mysterious fish that hasn’t been seen by scientists for nearly four decades was drawing to a close. Her team of researchers had braved Papua New Guinea’s hot, humid summer days, meandering along the Sepik River’s course by boat and canoe [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[By mid-June, Jerrica Agebigo was staring at disappointment. Her nearly two-week-long, exhausting search for a mysterious fish that hasn’t been seen by scientists for nearly four decades was drawing to a close. Her team of researchers had braved Papua New Guinea’s hot, humid summer days, meandering along the Sepik River’s course by boat and canoe — but the spinach pipefish still eluded them. “We had spent days travelling through the Lower Sepik, talking with communities and looking for information about the pipefish,” Agebigo, a researcher at the Papua New Guinea University of Technology and the New Guinea Binatang Research Centre, wrote in an email. “We had almost given up hope.” The spinach pipefish (Microphis spinachioides) is a small, slender pipefish with an elongated snout it uses to capture small prey, reaching maybe 15 centimeters (6 inches) in length. This greenish-brown freshwater creature, a close relative of seahorses and seadragons, is well camouflaged in its only known home here in the Sepik River — the country’s longest waterway — hiding among water lilies and other plants near riverbanks. Just like seahorses, pipefish males carry their embryos in a brood pouch for weeks until the young are born. Much about the spinach pipefish has remained an enigma, because scientists haven’t seen it since 1985. It was last assessed for the IUCN Red List in 2016, and at the time, was classified as data deficient by IUCN, the global conservation authority. The only known museum specimen, on which the taxonomy of the species&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/08/local-knowledge-guides-rediscovery-of-spinach-pipefish-not-seen-in-four-decades/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
										<wfw:commentRss>https://news.mongabay.com/2026/08/local-knowledge-guides-rediscovery-of-spinach-pipefish-not-seen-in-four-decades/feed/</wfw:commentRss>
					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-327148</doi>				</item>
						<item>
					<title>Egypt’s deserts show why ecological knowledge matters in conservation (commentary)</title>
					<link>https://news.mongabay.com/2026/08/egypts-deserts-show-why-ecological-knowledge-matters-in-conservation-commentary/</link>
					<comments>https://news.mongabay.com/2026/08/egypts-deserts-show-why-ecological-knowledge-matters-in-conservation-commentary/#respond</comments>
					<pubDate>19 Aug 2026 15:13:56 +0000</pubDate>
											<dc:creator>
							<![CDATA[Marwan Mahmoud Kamal Hamdoun]]>
						</dc:creator>
										<author>
						<![CDATA[Erik Hoffner]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/08/19142501/Red_Sea_coastal_landscape-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=326676</guid>

					
											<locations>
							<![CDATA[Africa, Egypt, Global, and North Africa]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Biodiversity, Commentary, Conservation, Culture, Deserts, Ecosystems, Ecotourism, Education, Environment, Tourism, Traditional Knowledge, and Travel]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[Egypt&#8217;s deserts are often introduced to the world as empty: Wide horizons, silence, heat, sand and stone. In tourism brochures they become dramatic scenery. In archaeological writing they can appear as corridors around monuments. In some conservation documents they are fragile spaces that need technical management from outside. But these descriptions miss something essential. Deserts [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[Egypt&#8217;s deserts are often introduced to the world as empty: Wide horizons, silence, heat, sand and stone. In tourism brochures they become dramatic scenery. In archaeological writing they can appear as corridors around monuments. In some conservation documents they are fragile spaces that need technical management from outside. But these descriptions miss something essential. Deserts are not empty. They are living landscapes, ecological archives and knowledge systems. For local desert communities, the landscape is not a blank background. It is read through water, plants, tracks, grazing routes, winds, seasonal movement, stories, risks and memories. A valley, a spring, a coastal plain or a mountain pass can hold information about how people and non-human life have adapted to scarcity. This kind of local ecological knowledge is not a decorative addition to conservation. It can help researchers and managers understand how landscapes are used, remembered and explained. In Egypt, this point matters urgently. The country is known globally for its ancient monuments, but its protected areas and biosphere reserves also contain another kind of heritage: Fossil valleys, desert plants, coral-linked coastal systems, migration routes, geological formations and human knowledge shaped by arid environments. If these landscapes are treated only as scenery, or as scientific sites separated from people, conservation loses part of its evidence base and much of its public meaning. At Wadi Al-Hitan in Fayoum, Egypt, visitors often arrive to see fossil whales, but the wider landscape tells a larger story: Ancient seas, changing climates, desert erosion and the long history&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/08/egypts-deserts-show-why-ecological-knowledge-matters-in-conservation-commentary/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
										<wfw:commentRss>https://news.mongabay.com/2026/08/egypts-deserts-show-why-ecological-knowledge-matters-in-conservation-commentary/feed/</wfw:commentRss>
					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-326676</doi>				</item>
						<item>
					<title>Elders, conservationists race to record fading sacred ties to Philippines’ endemic birds</title>
					<link>https://news.mongabay.com/2026/08/elders-conservationists-race-to-record-fading-sacred-ties-to-philippines-endemic-birds/</link>
					<comments>https://news.mongabay.com/2026/08/elders-conservationists-race-to-record-fading-sacred-ties-to-philippines-endemic-birds/#respond</comments>
					<pubDate>18 Aug 2026 19:55:13 +0000</pubDate>
											<dc:creator>
							<![CDATA[Keith Anthony Fabro]]>
						</dc:creator>
										<author>
						<![CDATA[Latoya Abulu]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/08/18111008/Mindoro-boobook-2-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=326488</guid>

					
											<locations>
							<![CDATA[Asia, Philippines, and Southeast Asia]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Animals, Biodiversity, Birds, Citizen Science, Community Forests, Community-based Conservation, Conservation, Culture, Education, Endangered Species, Environment, Indigenous Peoples, Medicinal Plants, Traditional Knowledge, Traditional Medicine, Traditional People, and Wildlife]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[PUERTO GALERA, Philippines — The forest settles into a gentle rhythm as the trail climbs into the Iraya Mangyan ancestral domain in Puerto Galera town, on the Philippines’ Mindoro Island. Only birdsong breaks the silence as towering trees sway overhead. A clear stream tumbles across the trail over smooth rocks. Ahead walks 43-year-old Lenito Pampilo. Every [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[PUERTO GALERA, Philippines — The forest settles into a gentle rhythm as the trail climbs into the Iraya Mangyan ancestral domain in Puerto Galera town, on the Philippines’ Mindoro Island. Only birdsong breaks the silence as towering trees sway overhead. A clear stream tumbles across the trail over smooth rocks. Ahead walks 43-year-old Lenito Pampilo. Every few steps, he stops — not because the climb is difficult, but because the forest is speaking, he says. He points to an unseen bird in the canopy. Another answers from farther uphill. For him, each call carries meaning. “Our elders taught us these birds,” he tells Mongabay. Pampilo, an Iraya community leader and ecotrail guide, has spent much of his life in these mountains. His knowledge goes beyond recognizing species. “Some birds signal changing weather, warn of danger or carry messages between the living and spirit worlds,” he says. “Trees, streams and ridges also hold stories passed from one generation to the next.” For the Iraya, the forest is a largely unwritten living archive. Lenito Pampilo, an Iraya community leader and ecotrail guide, has spent much of his life in the mountains located in the Iraya Mangyan ancestral lands. Image by Keith Anthony Fabro. For the Iraya, the forest is a largely unwritten living archive. Image courtesy of Center for Conservation Innovations PH Inc. As elders age and fewer young people learn beside them, the Center for Conservation Innovations Philippines (CCIPH) is helping Iraya knowledge holders document wildlife, medicinal plants and culturally important places&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/08/elders-conservationists-race-to-record-fading-sacred-ties-to-philippines-endemic-birds/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
										<wfw:commentRss>https://news.mongabay.com/2026/08/elders-conservationists-race-to-record-fading-sacred-ties-to-philippines-endemic-birds/feed/</wfw:commentRss>
					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-326488</doi>				</item>
						<item>
					<title>On the Great Barrier Reef, management by Traditional Owners is growing</title>
					<link>https://news.mongabay.com/2026/08/on-the-great-barrier-reef-management-by-traditional-owners-is-growing/</link>
					<comments>https://news.mongabay.com/2026/08/on-the-great-barrier-reef-management-by-traditional-owners-is-growing/#respond</comments>
					<pubDate>18 Aug 2026 18:35:11 +0000</pubDate>
											<dc:creator>
							<![CDATA[Cat Williams]]>
						</dc:creator>
										<author>
						<![CDATA[Latoya Abulu]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/08/18180055/a.-141891-2-768x512.jpeg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=326533</guid>

											<reporting-project>
							<![CDATA[Indigenous Peoples and Conservation]]>
						</reporting-project>
					
											<locations>
							<![CDATA[Australia and Oceania]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Biodiversity, Climate Change, Conservation, Conservation Solutions, Culture, Ecosystems, Environment, Governance, Indigenous Peoples, Indigenous Rights, Marine, Marine Conservation, Marine Protected Areas, Ocean Warming, Oceans, Protected Areas, Solutions, and Traditional Knowledge]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[PERTH, Australia — “There’s this beautiful underwater garden out there,” says Mercy Singleton, referring to the vast network of colorful corals that make up the Great Barrier Reef off eastern Australia’s Queensland coast. “We’d like to see it safe and recovering.” Singleton is Yirrganydji and director of Research and Engagement Services at Dawul Wuru Aboriginal Corporation. [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[PERTH, Australia — “There’s this beautiful underwater garden out there,” says Mercy Singleton, referring to the vast network of colorful corals that make up the Great Barrier Reef off eastern Australia’s Queensland coast. “We’d like to see it safe and recovering.” Singleton is Yirrganydji and director of Research and Engagement Services at Dawul Wuru Aboriginal Corporation. Her people are one of 18 Traditional Owner groups helping steward the Great Barrier Reef, for them their Sea Country — with Traditional Use of Marine Resources Agreements (TUMRAs) in hand. These community-based plans for joint management of the Reef are part of a suite of conservation efforts at the iconic World Heritage Site that include Traditional Owners in management. While there are still gaps in the full inclusion of Indigenous communities in the stewardship of their traditional waters, big strides are being made, say Indigenous governance organizations and scientists. A recent decision by the World Heritage Committee has taken notice.  “The last 30 years have seen massive changes in how the Great Barrier Reef is managed, particularly for Traditional Owners,” says Allan Dale, professor of tropical regional development at James Cook University. “There&#8217;s been this great increase in the governing capability and the ability of those Traditional Owner groups to achieve their aspirations,” he tells Mongabay. “There&#8217;s been a real huge growth in the sort of capability of land and sea reservations and there&#8217;s an increasing number of rangers and leaders and planners and workers in that space.” Dr. Mercy Singleton, director of Research&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/08/on-the-great-barrier-reef-management-by-traditional-owners-is-growing/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-326533</doi>				</item>
						<item>
					<title>Indigenous food sovereignty is one of the most overlooked conservation strategies (commentary)</title>
					<link>https://news.mongabay.com/2026/08/indigenous-food-sovereignty-is-one-of-the-most-overlooked-conservation-strategies-commentary/</link>
					<comments>https://news.mongabay.com/2026/08/indigenous-food-sovereignty-is-one-of-the-most-overlooked-conservation-strategies-commentary/#respond</comments>
					<pubDate>18 Aug 2026 16:21:29 +0000</pubDate>
											<dc:creator>
							<![CDATA[Brijlal ChaudhariGemma Sethsmith]]>
						</dc:creator>
										<author>
						<![CDATA[Erik Hoffner]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2025/09/23081210/44366384701_940bc33dc5_k-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=326534</guid>

					
											<locations>
							<![CDATA[Global]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Biodiversity, Commentary, Conservation, Food, food security, Health, Indigenous Peoples, Traditional Knowledge, and Traditional People]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[As governments and conservation organizations search for solutions to the interconnected crises of biodiversity loss, climate change and food insecurity, they are overlooking one of the most effective approaches already working on the ground: Indigenous food sovereignty. Around the world, Indigenous communities manage or hold tenure rights to roughly a quarter of Earth’s land surface, [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[As governments and conservation organizations search for solutions to the interconnected crises of biodiversity loss, climate change and food insecurity, they are overlooking one of the most effective approaches already working on the ground: Indigenous food sovereignty. Around the world, Indigenous communities manage or hold tenure rights to roughly a quarter of Earth’s land surface, which contains 37% of remaining natural lands worldwide and a third of the planet’s intact forest landscapes. They conserve seeds, maintain diverse farming landscapes, protect forests and rivers and fisheries, and pass ecological knowledge from one generation to the next. Yet these systems are rarely recognized as central to conservation policy, despite their proven contributions to both biodiversity and community resilience. This needs to change. Food sovereignty leader Richard Rojo in his Vanuatu taro garden. Image courtesy of Monica Kidd. The global food system is becoming increasingly uniform. Just three crops — wheat, rice, and maize — provide more than half of the world’s plant-derived calories. Driven by profit, industrial agriculture has transformed vast landscapes into monocultures, contributing to habitat loss, declining soil health, water pollution and the erosion of crop diversity. At the same time, communities everywhere are becoming more vulnerable to climate shocks, market instability and diet-related disease. In contrast, Indigenous food systems are often built on diversity, reciprocity with the land and the way many Indigenous communities perceive wealth. For one of our communities, for example, the Tharu of Nepal, wealth is found in mutual aid, collective reciprocity, and the sacred relations&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/08/indigenous-food-sovereignty-is-one-of-the-most-overlooked-conservation-strategies-commentary/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
										<wfw:commentRss>https://news.mongabay.com/2026/08/indigenous-food-sovereignty-is-one-of-the-most-overlooked-conservation-strategies-commentary/feed/</wfw:commentRss>
					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-326534</doi>				</item>
						<item>
					<title>How a Brazilian Indigenous ethnobotanist &#038; elders recorded their people’s medicinal knowledge</title>
					<link>https://news.mongabay.com/2026/08/how-the-first-published-indigenous-ethnobotanist-elders-recorded-their-peoples-medicinal-knowledge/</link>
					<comments>https://news.mongabay.com/2026/08/how-the-first-published-indigenous-ethnobotanist-elders-recorded-their-peoples-medicinal-knowledge/#respond</comments>
					<pubDate>13 Aug 2026 07:00:56 +0000</pubDate>
											<dc:creator>
							<![CDATA[Karla Mendes]]>
						</dc:creator>
										<author>
						<![CDATA[Latoya Abulu]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/07/03145846/banner-2-768x512.png" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=322177</guid>

					
											<locations>
							<![CDATA[Brazil, Latin America, and South America]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Biodiversity, Botany, Conservation, Culture, Education, Indigenous Peoples, Medicinal Plants, Medicine, Plants, Research, Science, Traditional Knowledge, Traditional Medicine, and Traditional People]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[CARAMURU/PARAGUASSU INDIGENOUS TERRITORY, Brazil — Looking at the landscape of dry and cleared mountains around her house, Marta Xavier de Oliveira remembered when it was a forest. &#8220;When we got sick, that&#8217;s where we got our medicine from,&#8221; Oliveira, known as Dona Marta, 87, told Mongabay. An Indigenous elder of the Kariri-Sapuyá people, she stands [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[CARAMURU/PARAGUASSU INDIGENOUS TERRITORY, Brazil — Looking at the landscape of dry and cleared mountains around her house, Marta Xavier de Oliveira remembered when it was a forest. &#8220;When we got sick, that&#8217;s where we got our medicine from,&#8221; Oliveira, known as Dona Marta, 87, told Mongabay. An Indigenous elder of the Kariri-Sapuyá people, she stands amid her ancestral land in Brazil&#8217;s northeastern Bahia state and her vegetable garden where she’s kept several medicinal plants going. Beside her is an embaúba tree (Cecropia pachystachya), used to treat diabetes and prostate issues, in the backyard of her house in the village of Caramuru. &#8220;It was all over there. They knocked everything down. Everything was cleared and they destroyed the forest.&#8221; Some native species, including embaúba, were planted here 44 years ago. Others, however, disappeared from the territory over the past decades, when outsiders invaded the area and cleared the forests for cattle pastures, Dona Marta said. She cited a specific plant: puaia, used to treat snake bites, plague — an illness elders said includes fever, headaches, and leaves the body all twisted — and various other diseases. &#8220;It was there in the woods,&#8221; she said, pointing to the cleared mountains. &#8220;It&#8217;s gone.&#8221; On Dec. 27, 2025, Dona Marta passed away. Her knowledge, however, is alive today in a study published in the Journal of Ethnobiology and Ethomedicine, which cited her. The paper is authored by Indigenous ethnobotanist Hemerson Dantas dos Santos Pataxó HãHãHãi and Eliana Rodrigues, a professor and coordinator of ethnobotanical&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/08/how-the-first-published-indigenous-ethnobotanist-elders-recorded-their-peoples-medicinal-knowledge/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-322177</doi>				</item>
						<item>
					<title>Sacred places &#038; living lands: How Indigenous Sámi peoples steward biodiversity (analysis)</title>
					<link>https://news.mongabay.com/2026/08/sacred-places-living-lands-how-indigenous-sami-peoples-steward-biodiversity-analysis/</link>
					<comments>https://news.mongabay.com/2026/08/sacred-places-living-lands-how-indigenous-sami-peoples-steward-biodiversity-analysis/#respond</comments>
					<pubDate>07 Aug 2026 17:00:58 +0000</pubDate>
											<dc:creator>
							<![CDATA[Emil Siekkinen]]>
						</dc:creator>
										<author>
						<![CDATA[Erik Hoffner]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2023/02/20210251/42563317632_160197344f_k-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=325594</guid>

					
											<locations>
							<![CDATA[Europe, European Union, Finland, Global, Norway, and Sweden]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Analysis, Biodiversity, Commentary, Conservation, Culture, Indigenous Peoples, Land Rights, Religions, Sustainability, Traditional Knowledge, and Traditional People]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[Modern conservation is often traced to the establishment of Yellowstone National Park in the U.S. in 1872. In Sweden, a similar milestone came with the founding of Sarek National Park in 1909, partly intended to protect the endangered brown bear of the far north. Yet, long before states established national parks and environmental agencies, people [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[Modern conservation is often traced to the establishment of Yellowstone National Park in the U.S. in 1872. In Sweden, a similar milestone came with the founding of Sarek National Park in 1909, partly intended to protect the endangered brown bear of the far north. Yet, long before states established national parks and environmental agencies, people across the world protected landscapes through religion, customary law, and Indigenous stewardship. In Japan, Shinto shrine forests have been preserved for centuries. In India, villagers continue to maintain sacred groves. Ethiopia’s churches and monasteries are often encircled by protected forests, while parts of rural Italy still contain sacred landscapes rooted in traditions older than Christianity itself. Some are associated with Francis of Assisi, the patron saint of animals and ecology; others may descend from sites once dedicated to Jupiter. A growing body of research suggests that such places have often functioned — intentionally or otherwise — as informal systems of conservation. In 2021, the researcher Piero Zannini and his colleagues published a systematic review of sacred natural sites and biodiversity conservation. Examining studies from around the world, they found that sacred natural sites frequently contained greater biodiversity, more intact vegetation, and better-preserved ecosystems than surrounding landscapes. Sacred places, they argued, often operate as effective forms of conservation grounded not in state bureaucracy or scientific management, but in cosmology, ritual, and local tradition. Sami people in Enontekiö, Finland, at the summit of Saana Fell, which they consider sacred. Image by Ninara via Flickr (CC BY 2.0).&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/08/sacred-places-living-lands-how-indigenous-sami-peoples-steward-biodiversity-analysis/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
										<wfw:commentRss>https://news.mongabay.com/2026/08/sacred-places-living-lands-how-indigenous-sami-peoples-steward-biodiversity-analysis/feed/</wfw:commentRss>
					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-325594</doi>				</item>
						<item>
					<title>In coastal Japan, one project is planting forests to stand against tsunamis</title>
					<link>https://news.mongabay.com/2026/08/in-coastal-japan-one-project-is-planting-forests-to-stand-against-tsunamis/</link>
					<comments>https://news.mongabay.com/2026/08/in-coastal-japan-one-project-is-planting-forests-to-stand-against-tsunamis/#respond</comments>
					<pubDate>04 Aug 2026 06:23:38 +0000</pubDate>
											<dc:creator>
							<![CDATA[Jonathan Vit]]>
						</dc:creator>
										<author>
						<![CDATA[Latoya Abulu]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/07/31170238/tsunami-forests-7-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=325096</guid>

					
											<locations>
							<![CDATA[Asia, East Asia, and Japan]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Conservation, Conservation Solutions, Culture, Disasters, Environment, Indigenous Peoples, Landscape Restoration, Reforestation, Solutions, Storms, Traditional Knowledge, and Traditional People]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[MINAMISOMA, Japan — Kazuo Monma stepped out onto the small stage and looked at the large crowd with a sense of relief. The weather report had called for rain all weekend, and the mayor of Minamisoma, a coastal city in Japan’s Fukushima prefecture, worried that few would show for what had become an annual event for [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[MINAMISOMA, Japan — Kazuo Monma stepped out onto the small stage and looked at the large crowd with a sense of relief. The weather report had called for rain all weekend, and the mayor of Minamisoma, a coastal city in Japan’s Fukushima prefecture, worried that few would show for what had become an annual event for volunteers from across the Tohoku region. Instead, Monma stood in front of more than 1,000 people. The assembled crowd, some from as far away as Kanagawa prefecture, more than 300 kilometers (about 200 miles) to the south, were there to plant more than 12,000 trees along the steep dunes that line Minamisoma’s sandy beaches. “I really do think we should be proud of this moment,” Monma said to the crowd. “This is a place where thousands of people have kept this up for so long.” Minamisoma, like more than a dozen other coastal communities across Japan, is the site of an innovative experiment in disaster resilience. While seawalls have become the dominant way of mitigating the impacts of tsunamis and typhoons, one organization is touting a mix of seawalls and a wall of trees — following a specific species and planting choice — could do a better job at protecting at-risk communities. Fifteen years ago, in March 2011, the northeastern Tohoku region was the site of one of the 21st century’s worst natural disasters. A magnitude 9 earthquake struck 72 km (45 mi) off the coast of Miyagi prefecture. What followed was a tsunami of monumental scale, a devastating&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/08/in-coastal-japan-one-project-is-planting-forests-to-stand-against-tsunamis/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
										<wfw:commentRss>https://news.mongabay.com/2026/08/in-coastal-japan-one-project-is-planting-forests-to-stand-against-tsunamis/feed/</wfw:commentRss>
					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-325096</doi>				</item>
						<item>
					<title>Sri Lanka prepares for impending El Niño with traditional and new approaches</title>
					<link>https://news.mongabay.com/2026/07/sri-lanka-prepares-for-impending-el-nino-with-traditional-and-new-approaches/</link>
					<comments>https://news.mongabay.com/2026/07/sri-lanka-prepares-for-impending-el-nino-with-traditional-and-new-approaches/#respond</comments>
					<pubDate>31 Jul 2026 13:05:13 +0000</pubDate>
											<dc:creator>
							<![CDATA[Kamanthi Wickramasinghe]]>
						</dc:creator>
										<author>
						<![CDATA[Dilrukshi Handunnetti]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/07/31104448/2-4-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=325032</guid>

					
											<locations>
							<![CDATA[Asia, South Asia, and Sri Lanka]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Agriculture, Agrochemicals, Agroecology, Conservation, Crops, Disasters, Drought, Environment, Extreme Weather, Farming, Food, Industrial Agriculture, Rice, Solutions, Subsistence Agriculture, Traditional Knowledge, Water, and Water Scarcity]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[COLOMBO — Even though Sri Lankan authorities are preparing to face an impending El Niño phenomenon, Rathnayaka Mudiyanselage Suwandarathne feels that the country may not be impacted as forecasted. A second generation farmer from Thalangama in the Colombo District, Suwandarathne knows about weather and has been leading an agricultural revolution by promoting the cultivation of heirloom varieties [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[COLOMBO — Even though Sri Lankan authorities are preparing to face an impending El Niño phenomenon, Rathnayaka Mudiyanselage Suwandarathne feels that the country may not be impacted as forecasted. A second generation farmer from Thalangama in the Colombo District, Suwandarathne knows about weather and has been leading an agricultural revolution by promoting the cultivation of heirloom varieties of rice. According to him, it is normal to experience a dry spell between July and September as forecasted. This period coincides with the Yala season, one of two paddy harvesting seasons in Sri Lanka. “By August, the dry period begins, and we need a dry season to obtain the harvest,” he told Mongabay. “We then conduct culturally significant events praying for rains. This is the cycle during the Yala season. Then again from December to March, there’s a drought season, which coincides with the Maha season. Long dry spells occur every four to seven years. But now, we have changed these harvesting cycles,” he said. The World Meteorological Organization’s (WMO) monthly global seasonal climate update indicates an 80% probability of a rapid development into a strong El Niño event between July and September 2026. WMO Secretary General Celeste Saulo said that it would “intensify chances of drought and heavy rainfall and the risk of heatwaves on land and marine heatwaves in many regions of the world.” “When going by initial predictions, the time period for developing a very strong El Niño was between November 2026 and January 2027,” Ajith Wijemannage, head of the Meteorology&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/07/sri-lanka-prepares-for-impending-el-nino-with-traditional-and-new-approaches/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-325032</doi>				</item>
						<item>
					<title>Research offers nature-positive path to end and reverse biodiversity loss</title>
					<link>https://news.mongabay.com/2026/07/research-offers-nature-positive-path-to-end-and-reverse-biodiversity-loss/</link>
					<comments>https://news.mongabay.com/2026/07/research-offers-nature-positive-path-to-end-and-reverse-biodiversity-loss/#respond</comments>
					<pubDate>14 Jul 2026 15:05:31 +0000</pubDate>
											<dc:creator>
							<![CDATA[John Cannon]]>
						</dc:creator>
										<author>
						<![CDATA[John Cannon]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/07/13144253/25545049372_de54bc4a94_o-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=323143</guid>

					
											<locations>
							<![CDATA[Global]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Biodiversity, Conservation, Environmental Law, Environmental Policy, Governance, Habitat Loss, Indigenous Peoples, Research, and Traditional Knowledge]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[From its nests high in the canopy of the Amazon, the harpy eagle depends on &#8212; and is critical to &#8212; the health of the forest around it. The species controls the numbers of animals such as sloths and monkeys that, unchecked, could consume too many leaves and turn the canopy into lace. But the [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[From its nests high in the canopy of the Amazon, the harpy eagle depends on &#8212; and is critical to &#8212; the health of the forest around it. The species controls the numbers of animals such as sloths and monkeys that, unchecked, could consume too many leaves and turn the canopy into lace. But the massive loss of trees in the world’s largest rainforest has hampered the survival of the harpy eagle (Harpia harpyja). Too few tall trees in the vicinity of their nests means fledgling chicks don’t have enough safe places to land as they learn to fly. Habitat loss, along with hunting, has led to the bird’s listing as vulnerable by the IUCN. Removing it entirely could accelerate the demise of the entire ecosystem, conservationist Harvey Locke told Mongabay in an interview, which could have knock-on effects such as diminished rainfall on farmland in the region. “The harpy eagle is not just an amazingly cool bird,” said Locke, the co-founder of the Yellowstone to Yukon Conservation Initiative based in Canada. “It&#8217;s not a luxury in that biome. It&#8217;s vital to it.” Just as other keystone species, such as elephants, beavers and bison, play similar roles in their respective environments, harpy eagles help hold together even heavily impacted ecosystems, Locke said. “If we pull these pieces out, it unravels,” he added. Research shows keystone species, such as the harpy eagle (Harpia harpyja) pictured here with a tufted capuchin (Cebus apella), play essential roles in maintaining the health of the&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/07/research-offers-nature-positive-path-to-end-and-reverse-biodiversity-loss/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
										<wfw:commentRss>https://news.mongabay.com/2026/07/research-offers-nature-positive-path-to-end-and-reverse-biodiversity-loss/feed/</wfw:commentRss>
					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-323143</doi>				</item>
						<item>
					<title>In AI race, Indigenous values could guide environmental issues, researchers suggest</title>
					<link>https://news.mongabay.com/2026/07/in-ai-race-indigenous-values-could-guide-environmental-issues-researchers-suggest/</link>
					<comments>https://news.mongabay.com/2026/07/in-ai-race-indigenous-values-could-guide-environmental-issues-researchers-suggest/#respond</comments>
					<pubDate>07 Jul 2026 17:33:14 +0000</pubDate>
											<dc:creator>
							<![CDATA[Shradha Triveni]]>
						</dc:creator>
										<author>
						<![CDATA[Latoya Abulu]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2025/02/27193706/2.-Mapping-areas-using-applications-during-the-course-Courtesy-Evilene-Paixao-HAY-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=322777</guid>

											<reporting-project>
							<![CDATA[Indigenous Peoples and Conservation]]>
						</reporting-project>
					
											<locations>
							<![CDATA[Global]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Artificial Intelligence, Conservation Technology, data, Data centers, Indigenous Peoples, Indigenous Rights, Technology, and Traditional Knowledge]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[Nicole Horseherder has seen the impacts of unsustainable development on Indigenous communities. A Navajo environmental activist and co-founder of Tó Nizhóní Ání (Sacred Water Speaks), a Diné-led nonprofit organization based in Arizona in the U.S., she has spent years protecting water that sustains communities from industrial use. She sees parallels with today’s artificial intelligence development, [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[Nicole Horseherder has seen the impacts of unsustainable development on Indigenous communities. A Navajo environmental activist and co-founder of Tó Nizhóní Ání (Sacred Water Speaks), a Diné-led nonprofit organization based in Arizona in the U.S., she has spent years protecting water that sustains communities from industrial use. She sees parallels with today’s artificial intelligence development, she said. As technology is advancing at an unprecedented rate, a growing body of research is looking at Indigenous knowledge systems for guidance on ethical frameworks for AI. But for someone like Horseherder, Indigenous knowledge is not data to be harvested, she said. “It is built on thousands of years of real-time human observations on the changes in landscapes, the weather and the seasons, the directions of the moon, the sun and everything around us,” she said. Within the Navajo community, people living in different landscapes including the high-deserts, river valleys and dry to arid places have their own local knowledge systems. A recent study published in AI and Ethics journal examines how Indigenous ecological knowledge could reshape AI frameworks through an analysis of Navajo and Māori concepts. The paper drew on Māori value of Kaitiakitanga, or guardianship, and Navajo philosophy of Hózhó, meaning balance and harmony. The study’s authors said that traditional ecological knowledge embodies collective responsibility and could provide an ethical basis for questioning whether the scale of a proposed AI model is justifiable given its environmental cost, prioritizing ecological integrity over unbounded technological expansion. This rainforest in Ituri, DRC, is part of&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/07/in-ai-race-indigenous-values-could-guide-environmental-issues-researchers-suggest/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
										<wfw:commentRss>https://news.mongabay.com/2026/07/in-ai-race-indigenous-values-could-guide-environmental-issues-researchers-suggest/feed/</wfw:commentRss>
					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-322777</doi>				</item>
						<item>
					<title>New Indonesia roadmap aims to protect Indigenous knowledge for biodiversity</title>
					<link>https://news.mongabay.com/2026/07/new-indonesia-roadmap-aims-to-protect-indigenous-knowledge-for-biodiversity/</link>
					<comments>https://news.mongabay.com/2026/07/new-indonesia-roadmap-aims-to-protect-indigenous-knowledge-for-biodiversity/#respond</comments>
					<pubDate>02 Jul 2026 03:12:35 +0000</pubDate>
											<dc:creator>
							<![CDATA[Hans Nicholas Jong]]>
						</dc:creator>
										<author>
						<![CDATA[Hans Nicholas Jong]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/05/13105611/Penjaga-laut-kaombo-samuruu-kredit_-SIEJ-JPG-1-768x512.jpeg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=322302</guid>

					
											<locations>
							<![CDATA[Asia, Global, Indonesia, and Southeast Asia]]>
						</locations>
					
											<topic-tags>
							<![CDATA[30x30 conservation target, Biodiversity, Biodiversity Hotspots, Community-based Conservation, Conservation, Ecosystems, Indigenous Peoples, Indigenous Rights, Land Rights, Law, Protected Areas, Traditional Knowledge, and Traditional People]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[JAKARTA — The Indonesian government is developing a roadmap to protect local wisdom in biodiversity conservation, a move aimed at strengthening the recognition and protection of Indigenous peoples and local communities (IPLCs) whose traditional practices have long safeguarded some of the country&#8217;s richest ecosystems. The roadmap, the drafting of which began in June 2026, comes [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[JAKARTA — The Indonesian government is developing a roadmap to protect local wisdom in biodiversity conservation, a move aimed at strengthening the recognition and protection of Indigenous peoples and local communities (IPLCs) whose traditional practices have long safeguarded some of the country&#8217;s richest ecosystems. The roadmap, the drafting of which began in June 2026, comes as Indonesia seeks to implement its commitments under the multilateral treaty Convention on Biological Diversity (CBD) and the Kunming-Montreal Global Biodiversity Framework (KM-GBF). The KM-GBF is a global agreement adopted in 2022 that recognizes the important role of Indigenous peoples and local communities in achieving biodiversity conservation. One of the framework&#8217;s targets, known as target &#8220;30&#215;30,&#8221; calls for conserving 30% of the world&#8217;s land and sea by 2030 while respecting the rights, territories and knowledge of Indigenous peoples. Indonesia is one of the world&#8217;s most biodiverse countries, harboring some of the planet&#8217;s highest levels of species richness and endemism. It is also home to an estimated 50 million to 70 million Indigenous people, or around one-fifth of the country&#8217;s population. Many of these communities inhabit forests, coasts and other ecosystems with exceptional biodiversity. According to the Working Group on Indigenous Peoples&#8217; and Community Conserved Areas and Territories Indonesia (WGII), a coalition of NGOs documenting community conservation, its spatial analysis identified more than 29 million hectares (71.6 million acres) of Indigenous territories and community-managed areas with the potential to qualify as Indigenous Peoples&#8217; and Community Conserved Areas and Territories (ICCAs). Nearly 70% of these areas overlap&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/07/new-indonesia-roadmap-aims-to-protect-indigenous-knowledge-for-biodiversity/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-322302</doi>				</item>
						<item>
					<title>Updated standards make the case for restoration: ‘We have to create uplift&#8217;</title>
					<link>https://news.mongabay.com/2026/07/updated-standards-make-the-case-for-restoration-we-have-to-create-uplift/</link>
					<comments>https://news.mongabay.com/2026/07/updated-standards-make-the-case-for-restoration-we-have-to-create-uplift/#respond</comments>
					<pubDate>01 Jul 2026 22:33:06 +0000</pubDate>
											<dc:creator>
							<![CDATA[John Cannon]]>
						</dc:creator>
										<author>
						<![CDATA[Morgan Erickson-Davis]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/07/01215503/DSC_4944-768x512.jpeg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=322279</guid>

					
											<locations>
							<![CDATA[Global]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Biodiversity, Business, Community-based Conservation, Conservation, Ecosystems, Environment, Forests, Indigenous Peoples, Landscape Restoration, Rehabilitation, Research, Restoration, and Traditional Knowledge]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[The Society for Ecological Restoration, a U.S.-based conservation organization, published an updated set of standards and principles for restoring ecosystems on June 23, the third edition of the volume since 2016. Back then, the idea was to develop a way of thinking about and carrying out restoration that avoided some of the damage caused by [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[The Society for Ecological Restoration, a U.S.-based conservation organization, published an updated set of standards and principles for restoring ecosystems on June 23, the third edition of the volume since 2016. Back then, the idea was to develop a way of thinking about and carrying out restoration that avoided some of the damage caused by projects focused on a narrowly defined target, says lead author George Gann. For example, enhancing carbon storage in forests could lead to monoculture tree plantations instead of productive habitats for biodiversity-rich ecosystems. The 2026 version of the manual also asserts do-no-harm principles and the importance of conserving native ecosystems, just as the first did in 2016. &#8220;But now we have to do more,&#8221; says Gann, international policy lead at the Society for Ecological Restoration. &#8220;We can&#8217;t just avoid collateral damage. We have to actually create recovery. We have to create &#8220;uplift&#8221; for biodiversity. Sapling planting in the Dering-Dibru Saikhowa Elephant Corridor in India. Image courtesy of Shiekh Marifatul Haq/Wildlife Trust of India. The Kunming-Montreal Global Biodiversity Framework, adopted in 2022, sets the goal of restoring 30% of all degraded ecosystems by 2030, and the United Nations has tagged 2021-2030 the &#8220;decade on restoration.&#8221; The standards and principles are specific, providing a set of tools for designing, implementing, and monitoring restoration work. At the same time, they&#8217;re &#8220;generic,&#8221; the authors note, allowing their application across diverse ecosystems facing different pathways to restoration. &#8220;These standards don&#8217;t tell you how to restore grasslands or mangroves,&#8221; Gann says. &#8220;They&#8217;re&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/07/updated-standards-make-the-case-for-restoration-we-have-to-create-uplift/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-322279</doi>				</item>
						<item>
					<title>Amazon floodplains cocoa offers a climate-resilient and sustainable chocolate</title>
					<link>https://news.mongabay.com/2026/06/amazon-floodplains-cocoa-offers-a-climate-resilient-and-sustainable-chocolate/</link>
					<comments>https://news.mongabay.com/2026/06/amazon-floodplains-cocoa-offers-a-climate-resilient-and-sustainable-chocolate/#respond</comments>
					<pubDate>25 Jun 2026 18:10:19 +0000</pubDate>
											<dc:creator>
							<![CDATA[Cícero Pedrosa NetoSam Cowie]]>
						</dc:creator>
										<author>
						<![CDATA[Alexandre de Santi]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/06/25143734/CPN_Chocolate_Mongabay-243-768x512.jpeg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=321624</guid>

					
											<locations>
							<![CDATA[Amazon, Brazil, Latin America, and South America]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Adaptation To Climate Change, Agriculture, Agroforestry, Biodiversity, Bioeconomy, Cacao, Climate, Climate Change, Conservation, Crops, Drought, Environment, Ethics, Extreme Weather, Food, Forest Products, Forestry, Global Environmental Crisis, Indigenous Peoples, Natural Resources, Sustainable Forest Management, and Traditional Knowledge]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[A river community in Pará uses ancestral secrets to beat the climate crisis one chocolate bean at a time.]]>
						</description>
																					<content:encoded>
							<![CDATA[BACARENA, Brazil — Sunlight peeps through dense Amazonian foliage as Elene Elda Mota and her husband Giovanne guide their small motorboat down a narrow stream. Equipped with machetes and baskets, they disembark and make their way through the thick forest until they reach a tree bearing dozens of bright yellow cocoa pods. Here, in the Amazon floodplains of Barcarena, in northern Pará state, near where some Amazon rivers meet the Atlantic Ocean, cocoa grows in a natural agroforestry system. “Our cocoa is native cocoa,” Elene said. “We don’t plant our cocoa, we just manage it.” Protected and irrigated by the forest canopy of the floodplains, Elene’s cocoa is more resistant to pests like vassoura de bruxa, a fungus that devastated Brazilian crops in the 1980s, as well as climate change impacts like droughts and heavy rains. It also offers a diverse range of earthy, fruity and acidic flavors, which Elene has utilized to produce an expanding range of artisanal cocoa and chocolate products. Caramelized cocoa nibs are her best seller, she said, and she also produces artisanal chocolate bars, creams and other sweet spreads, cocoa powders and oils. Cocoa and chocolate producer Elene Elda Mota navigates an Amazon river and a new artisanal scene. Image by Cícero Pedrosa Neto. In recent years, the Amazon state of Pará, Brazil’s largest cocoa producer, has emerged as a new frontier, or terroir, for fine and artisanal chocolate. Like Burgundy wine from France or Ethiopian coffee, the concept of its terroir flavor is rooted&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/06/amazon-floodplains-cocoa-offers-a-climate-resilient-and-sustainable-chocolate/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-321624</doi>				</item>
						<item>
					<title>Saudi parrotfish festival stretches scientific &#038; traditional ecological knowledge (commentary)</title>
					<link>https://news.mongabay.com/2026/06/saudi-parrotfish-festival-stretches-scientific-traditional-ecological-knowledge-commentary/</link>
					<comments>https://news.mongabay.com/2026/06/saudi-parrotfish-festival-stretches-scientific-traditional-ecological-knowledge-commentary/#respond</comments>
					<pubDate>18 Jun 2026 21:54:16 +0000</pubDate>
											<dc:creator>
							<![CDATA[Laila Shaaban]]>
						</dc:creator>
										<author>
						<![CDATA[Erik Hoffner]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/06/18204506/Hareed-festival-2-768x512.png" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=321484</guid>

					
											<locations>
							<![CDATA[Indian Ocean, Middle East, and Saudi Arabia]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Animals, Commentary, Coral Reefs, Fish, Fishing, Marine, Marine Animals, Oceans, Overfishing, Research, Saltwater Fish, Science, and Traditional Knowledge]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[“Al Dhiwaini!” HRH the Prince of Jazan called in the traditional way that spurred hundreds of people to sprint toward the water, carrying around nets and shouting. Standing on the shores of the Farasan Islands, I watched participants in the annual parrotfish festival pull fish from the sea en masse, with catches reaching up to [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[“Al Dhiwaini!” HRH the Prince of Jazan called in the traditional way that spurred hundreds of people to sprint toward the water, carrying around nets and shouting. Standing on the shores of the Farasan Islands, I watched participants in the annual parrotfish festival pull fish from the sea en masse, with catches reaching up to 78 kilograms (more than 170 pounds) of parrotfish per person. Known locally as hareed — or generally as longnose parrotfish (Hipposcarus harid) — the scale of extraction immediately triggered my instincts as a scientist, as the question asked itself: How is this sustainable? How do the fish keep coming back, year after year? But in that moment, there was nothing to do except run into the water, follow the fish, and give myself over to the thrill of it. From a time before living memory, the people of Farasan have followed the moon to this annual aggregation, a phenomenon so unique and described as the fish swimming willingly to their deaths; the fish seem almost to be waiting to be caught. As a Saudi marine biology Ph.D. student, I know how much of the Red Sea remains scientifically uncharted, and this festival is exactly why science and traditional ecological knowledge must be woven together to manage marine systems. Participant at the annual Hareed Festival in the Farasan Islands, an archipelago in the Red Sea off the coast of Saudi Arabia, with his catch of parrotfish. Image courtesy of Laila Shaaban. When I asked locals where&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/06/saudi-parrotfish-festival-stretches-scientific-traditional-ecological-knowledge-commentary/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-321484</doi>				</item>
						<item>
					<title>Ancient Maya knowledge helps Guatemalan farmers cut agrochemical use</title>
					<link>https://news.mongabay.com/2026/06/ancient-maya-knowledge-helps-guatemalan-farmers-cut-agrochemical-use/</link>
					<comments>https://news.mongabay.com/2026/06/ancient-maya-knowledge-helps-guatemalan-farmers-cut-agrochemical-use/#respond</comments>
					<pubDate>09 Jun 2026 11:05:08 +0000</pubDate>
											<dc:creator>
							<![CDATA[Mark Hillsdon]]>
						</dc:creator>
										<author>
						<![CDATA[Alexandra Popescu]]>
					</author>
							<category><![CDATA[agroecology]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/06/09105544/Actividad-control-de-plagas-y-preparacion-de-insecticidas-caseros-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=320767</guid>

					
											<locations>
							<![CDATA[Central America, Guatemala, and Latin America]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Agriculture, Agrochemicals, Agroecology, Biodiversity, Conservation, Conservation Solutions, Crops, Farming, Indigenous Peoples, Pesticides, Pollinators, Soil Carbon, Solutions, and Traditional Knowledge]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[In the mountain villages of Guatemala’s Western Highlands, farmers are combining ancient Maya knowledge with modern sustainable farming techniques to protect their crops from pests and disease. Smallholders are creating homemade biopesticides using plants with strong smells and flavors to deter pests on their family plots. This is helping to cut back on the use [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[In the mountain villages of Guatemala’s Western Highlands, farmers are combining ancient Maya knowledge with modern sustainable farming techniques to protect their crops from pests and disease. Smallholders are creating homemade biopesticides using plants with strong smells and flavors to deter pests on their family plots. This is helping to cut back on the use of increasingly expensive agrochemicals, many of which have been labeled as dangerous to human health and linked to soil degradation. About 60 Guatemalan communities in the Western Highland departments of Sololá and Huehuetenango, as well as Chiquimula in the east, are working to revive these traditional techniques with support from the international development organization World Neighbors. Their focus is to restore and strengthen traditional knowledge, combining it with agroecological practices that help families produce surplus food they can sell to boost household incomes. “Traditional farming techniques are becoming popular because they are simple practices to apply, use local resources, and have proven to be effective,” Dayani Roche, a program associate at World Neighbors, told Mongabay via email. Rather than a single ancient recipe, farmers are using “a living combination of ancestral knowledge, local experimentation and more recent agroecological practices,” he said, which are “safer for families, soil, water and biodiversity than many chemical alternatives.” The Maya civilization, which once stretched across modern-day Central America, had a rich history of farming dating back to 2000 B.C.E. Its most celebrated agriculture system is the milpa, a form of intercropping that involves a mix of maize, beans and&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/06/ancient-maya-knowledge-helps-guatemalan-farmers-cut-agrochemical-use/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-320767</doi>				</item>
						<item>
					<title>Karajarri celebrate Australia’s first ‘Sea Country’ Indigenous Protected Area</title>
					<link>https://news.mongabay.com/2026/05/karajarri-celebrate-australias-first-sea-country-indigenous-protected-area/</link>
					<comments>https://news.mongabay.com/2026/05/karajarri-celebrate-australias-first-sea-country-indigenous-protected-area/#respond</comments>
					<pubDate>14 May 2026 16:46:26 +0000</pubDate>
											<dc:creator>
							<![CDATA[John Cannon]]>
						</dc:creator>
										<author>
						<![CDATA[Latoya Abulu]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/05/14114351/turtle-by-Dylan-Goldspink-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=319450</guid>

					
											<locations>
							<![CDATA[Australia and Oceania]]>
						</locations>
					
											<topic-tags>
							<![CDATA[30x30 conservation target, Biodiversity Hotspots, Coastal Ecosystems, Conservation, Environment, Environmental Law, Governance, Happy-upbeat Environmental, Indigenous Peoples, Indigenous Reserves, Indigenous Rights, Protected Areas, and Traditional Knowledge]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[In northwestern Australia lies a remote and wildly diverse region called the Kimberley. There, the iron-red soils of the Pindan Country connect forests and the Great Sandy Desert, all bracketed by a vast stretch of Indian Ocean coastline. Its springs and wetlands host migratory birds. Offshore, sawfish, as visually striking as they are rare, ply [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[In northwestern Australia lies a remote and wildly diverse region called the Kimberley. There, the iron-red soils of the Pindan Country connect forests and the Great Sandy Desert, all bracketed by a vast stretch of Indian Ocean coastline. Its springs and wetlands host migratory birds. Offshore, sawfish, as visually striking as they are rare, ply the waters just beyond the unbroken Eighty Mile Beach, itself a nesting site for the little-known flatback turtle (Natator depressus). The Kimberley has also long been a home to humans, as rock art more than 17,000 years old attests, and among the heirs of that legacy are the Karajarri people. Over the past 30 years, the Karajarri secured legal recognition of their claims to the land, later establishing an Indigenous Protected Area (IPA), Karajarri Pirra Ngurra, that now covers an area of land nearly the size of Rwanda in the state of Western Australia. They also developed a ranger program that draws on long-held cultural knowledge of the landscape. In March 2026, the Karajarri people dedicated Karajarri Jurarr Ngurra, Australia’s first “Sea Country” IPA, comprising 237,489 hectares (nearly 587,000 acres) of marine and coastal ecosystems. It includes part of Malumpurr, the Karajarri word for Eighty Mile Beach. The IPA “strengthens long‑standing efforts by Karajarri Traditional Owners and Karajarri Rangers to protect the region’s biodiversity and keep Country healthy,” Malarndirri McCarthy, Australia’s minister for Indigenous Australians, said in a March 20 government statement about the Karajarri Sea Country IPA dedication. The aim of the Karajarri IPAs&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/05/karajarri-celebrate-australias-first-sea-country-indigenous-protected-area/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-319450</doi>				</item>
						<item>
					<title>How grape farmers are restoring Armenia’s wine heritage while safeguarding ecosystems</title>
					<link>https://news.mongabay.com/2026/05/how-grape-farmers-are-restoring-armenias-wine-heritage-while-safeguarding-ecosystems/</link>
					<comments>https://news.mongabay.com/2026/05/how-grape-farmers-are-restoring-armenias-wine-heritage-while-safeguarding-ecosystems/#respond</comments>
					<pubDate>12 May 2026 20:29:33 +0000</pubDate>
											<dc:creator>
							<![CDATA[Kushane Chobanyan]]>
						</dc:creator>
										<author>
						<![CDATA[Morgan Erickson-Davis]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/05/08140224/ZET_3113-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=319015</guid>

					
											<locations>
							<![CDATA[Armenia and Asia]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Agriculture, Agroecology, Climate Change, Conservation, Environment, Farming, Food, Food Industry, Traditional Knowledge, and Traditional People]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[AGHAVNADZOR, Armenia — It’s 6 a.m. as the rising sun illuminates apricot-colored cliffs in central Armenia. It’s so still that even the distant buzz of a bee can be heard. Coca-Cola bottles filled with homemade wine for sale line the narrow road leading to acres of grapes growing quietly in an unusual vineyard. At 1,300 [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[AGHAVNADZOR, Armenia — It’s 6 a.m. as the rising sun illuminates apricot-colored cliffs in central Armenia. It’s so still that even the distant buzz of a bee can be heard. Coca-Cola bottles filled with homemade wine for sale line the narrow road leading to acres of grapes growing quietly in an unusual vineyard. At 1,300 meters (about 4,300 feet) above sea level, Trinity Canyon Vineyards seems like it’s flirting with the sun. Located in Vayots Dzor province, where winters are bitterly cold and summers hot, Trinity Canyon and other vineyards use “vertical viticulture” to grow grapes among the mountains. Unlike many other wine-producing countries, where vineyards are cultivated horizontally on more level ground, in Armenia vineyards rise from 1,100-1,600 m (3,600-5,250 feet), with elevation affecting climate, soil and harvest timing. With the country’s rocky terrain, even terracing is difficult. “As a result, most Armenian vineyards, including those in Vayots Dzor, are planted on [natural] plateaus — flat elevated areas that allow the vines to thrive despite the challenging terrain,” Artem Parseghyan, the head winemaker at Trinity Canyon, tells Mongabay. Parseghyan spends his life on the road, driving between Yerevan, the capital, and Vayots Dzor. Born and raised in Russia, Parseghyan studied viticulture and enology (the science of winemaking) in France and Germany. In 2013, when Trinity Canyon was established, Parseghyan came to Armenia to work at what was then one of the country’s few vineyards. Vineyards in Vayots Dzor, the heartland of Armenian wine. Image courtesy of the Vine and&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/05/how-grape-farmers-are-restoring-armenias-wine-heritage-while-safeguarding-ecosystems/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-319015</doi>				</item>
						<item>
					<title>What Indigenous youth filmmaking reveals about environmental communication (commentary)</title>
					<link>https://news.mongabay.com/2026/05/what-indigenous-youth-filmmaking-reveals-about-environmental-communication-commentary/</link>
					<comments>https://news.mongabay.com/2026/05/what-indigenous-youth-filmmaking-reveals-about-environmental-communication-commentary/#respond</comments>
					<pubDate>07 May 2026 16:38:41 +0000</pubDate>
											<dc:creator>
							<![CDATA[Jamille Pinheiro Dias]]>
						</dc:creator>
										<author>
						<![CDATA[Erik Hoffner]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/05/07162429/DSC_1829-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=318951</guid>

					
											<locations>
							<![CDATA[Amazon, Atlantic Forest, Brazil, Latin America, and South America]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Arts, Commentary, Communication, Conservation, Culture, Environment, Film, Green, Happy-upbeat Environmental, Indigenous Peoples, Rainforests, and Traditional Knowledge]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[A machete is typically an instrument for clearing dense brush or, in a certain kind of movie, for fending off a terrifying monster. Yet, deep in the Atlantic Forest of Brazil’s Bahia state, I learned that a machete is also used for a much friendlier purpose: slicing green mangoes to eat with salt. That simple, [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[A machete is typically an instrument for clearing dense brush or, in a certain kind of movie, for fending off a terrifying monster. Yet, deep in the Atlantic Forest of Brazil’s Bahia state, I learned that a machete is also used for a much friendlier purpose: slicing green mangoes to eat with salt. That simple, unexpected twist — where anticipated horror dissolves into communal joy — captures exactly what happened when we asked the students in the Indigenous Tupinambá villages of Serra do Padeiro and Tukum what kind of movies they liked. The room immediately buzzed with a rapid-fire list: K-dramas, slapstick comedies, high-speed action, or blood-chilling horror. Before anyone had even picked up a camera, the space was already overflowing with a multiplicity of cinematic worlds and different ideas about what a story could be. I had traveled to southern Bahia in March 2026 with Indigenous filmmaker Olinda Tupinambá and a group of creatives. As a researcher at the University of London’s School of Advanced Study, I am co-developing our project titled “Environmental Education and Film in the Atlantic Forest: Eco-Activism Through Indigenous Perspectives” with support from the British Academy. Our goal was simple: to demystify filmmaking by using everyday smartphones as creative tools, and to challenge what audiences often assume about Indigenous cinema. Students, project leads, and facilitators during the workshop in the Serra do Padeiro village, Tupinambá de Olivença Territory (Bahia, Brazil), part of the British Academy–funded Environmental Education and Film in the Atlantic Forest: Eco-Activism Through&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/05/what-indigenous-youth-filmmaking-reveals-about-environmental-communication-commentary/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
										<wfw:commentRss>https://news.mongabay.com/2026/05/what-indigenous-youth-filmmaking-reveals-about-environmental-communication-commentary/feed/</wfw:commentRss>
					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-318951</doi>				</item>
						<item>
					<title>Using songlines, elders codify traditional knowledge to care for Country</title>
					<link>https://news.mongabay.com/2026/05/using-songlines-elders-codify-traditional-knowledge-to-care-for-country/</link>
					<comments>https://news.mongabay.com/2026/05/using-songlines-elders-codify-traditional-knowledge-to-care-for-country/#respond</comments>
					<pubDate>07 May 2026 16:35:09 +0000</pubDate>
											<dc:creator>
							<![CDATA[Anthony Ham]]>
						</dc:creator>
										<author>
						<![CDATA[Latoya Abulu]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/05/07001403/DSC_8090-scaled-e1778171080149-768x512.jpeg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=318952</guid>

											<reporting-project>
							<![CDATA[Indigenous-led conservation]]>
						</reporting-project>
					
											<locations>
							<![CDATA[Australia and Oceania]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Conservation, Conservation Solutions, Culture, Deserts, Indigenous Peoples, Protected Areas, Religions, Solutions, Traditional Knowledge, Traditional People, and Wildlife Rangers]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[LAJAMANU, Australia — A group of Warlpiri men and women gathered along one of the most remote tracks in Australia and stared intently at the ground. Here in the Tanami Desert, along the dirt back road between Lajamanu and Tennant Creek, they all agreed that the tracks they could see told a story: A dingo, [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[LAJAMANU, Australia — A group of Warlpiri men and women gathered along one of the most remote tracks in Australia and stared intently at the ground. Here in the Tanami Desert, along the dirt back road between Lajamanu and Tennant Creek, they all agreed that the tracks they could see told a story: A dingo, a black-headed python and a hopping mouse had all passed this way. They argued over the finer points — when exactly the animals had left these signs, whether the python was pursuing the mouse or whether it was an adult or juvenile dingo. But from these seemingly random marks in the sand, they were able to piece together a picture of what had occurred, in what order or when. These were the Warlpiri’s kuyu pungu (expert trackers), capable of reading the deserts of Australia in precise detail. Everyone here was born, and has lived, in the desert for most of their lives. They learned the essential skills of a self-sufficient desert life as their ancestors had, by observing their elders out in the desert. They have a profound connection with the land, and from that flows an intimate understanding of their world, one that encompasses everything from ecology to spirituality. Footprints in the sand along a sandy track outside Lajamanu. Image by Anthony Ham. And yet, often for a younger generation of Warlpiri, many of whom lived in towns with only irregular excursions into the countryside, such opportunities are rare. Which is why the Warlpiri&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/05/using-songlines-elders-codify-traditional-knowledge-to-care-for-country/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
										<wfw:commentRss>https://news.mongabay.com/2026/05/using-songlines-elders-codify-traditional-knowledge-to-care-for-country/feed/</wfw:commentRss>
					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-318952</doi>				</item>
						<item>
					<title>In Nepal’s plains, traditional bins help keep food safe from heat, floods</title>
					<link>https://news.mongabay.com/2026/05/in-nepals-plains-traditional-bins-help-keep-food-safe-from-heat-floods/</link>
					<comments>https://news.mongabay.com/2026/05/in-nepals-plains-traditional-bins-help-keep-food-safe-from-heat-floods/#respond</comments>
					<pubDate>04 May 2026 17:22:32 +0000</pubDate>
											<dc:creator>
							<![CDATA[Tanka Dhakal]]>
						</dc:creator>
										<author>
						<![CDATA[Abhaya Raj Joshi]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/05/04115851/02_Dehari-kitchen-2--768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=318664</guid>

					
											<locations>
							<![CDATA[Asia, Nepal, and South Asia]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Adaptation To Climate Change, Climate Change, Conservation, Culture, Extreme Weather, Food, food security, Indigenous Peoples, Temperatures, Traditional Knowledge, Traditional People, and Weather]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[DANG, Nepal — With the start of the summer season in Nepal, farmers are worried about keeping their grain safe from extreme heat and insect infestation. But at Chattrapati Yadav’s home in Dang in western Nepal, that is not a concern thanks to handmade earthen pots passed down from previous generations. The 70‑year‑old learned the [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[DANG, Nepal — With the start of the summer season in Nepal, farmers are worried about keeping their grain safe from extreme heat and insect infestation. But at Chattrapati Yadav’s home in Dang in western Nepal, that is not a concern thanks to handmade earthen pots passed down from previous generations. The 70‑year‑old learned the craft of making the pots from her mother. She eventually taught it to her daughters and granddaughters. “My granddaughter made this one, and that one was made by my mother‑in‑law,” Yadav said, pointing to the cylindrical and rectangular storage vessels. Across Nepal’s Terai, members of Indigenous communities, including the Tharu and Yadav, keep their grains safe using the dehari (traditional seed storage bins) secured by ancestral craftsmanship and Indigenous knowledge honed over centuries. These continue to stand the test of time even amid climatic stresses. “We use locally available mud and husk with some dung; we don’t use anything that isn’t available here,” Yadav said. “It takes around a week to make and a month to dry them.” If protected from water, a dehari can even outlast its maker. Dehari, traditional food grain and seed storage earthen pots made out of clay soil and husk inside Chattrapati Yadav’s family home in Dang, Nepal. These pots have been used to store grains for generations by Indigenous and local communities, including Tharu and Yadav. Image by Tanka Dhakal. A Tharu village in Chitwan, Nepal. Image by tearsxintherain via Flickr (CC BY-NC-SA 2.0). Climate-resilient storage In the Terai,&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/05/in-nepals-plains-traditional-bins-help-keep-food-safe-from-heat-floods/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-318664</doi>				</item>
						<item>
					<title>‘Rediscovered’ species in Papua spotlight importance of Indigenous knowledge</title>
					<link>https://news.mongabay.com/2026/04/rediscovered-species-in-papua-spotlights-importance-of-indigenous-knowledge/</link>
					<comments>https://news.mongabay.com/2026/04/rediscovered-species-in-papua-spotlights-importance-of-indigenous-knowledge/#respond</comments>
					<pubDate>15 Apr 2026 02:22:50 +0000</pubDate>
											<dc:creator>
							<![CDATA[John Cannon]]>
						</dc:creator>
										<author>
						<![CDATA[Isabel Esterman]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/04/14103750/20230611-BE4A9979-768x512.jpeg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=317487</guid>

					
											<locations>
							<![CDATA[Asia, Indonesia, New Guinea, Oceania, Papua, and Southeast Asia]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Animals, Biodiversity, Conservation, Culture, Environment, Indigenous Peoples, Mammals, Marsupials, Rediscovered Species, Research, Traditional Knowledge, and Wildlife]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[It started with a set of photographs, taken of an animal captured in 2015 on the Bird’s Head Peninsula in Indonesian Papua, the western half of the island of New Guinea. The smallish animal with “large hands” looked a bit like a slow loris, a small primate that doesn’t live on the island, or perhaps [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[It started with a set of photographs, taken of an animal captured in 2015 on the Bird’s Head Peninsula in Indonesian Papua, the western half of the island of New Guinea. The smallish animal with “large hands” looked a bit like a slow loris, a small primate that doesn’t live on the island, or perhaps a cuscus, which, like this specimen, is also a marsupial. Further inspection of the photos, however, suggested it might be something else altogether, a species long thought lost to extinction — by scientists, anyway. Interviews in local communities provided a breadcrumb trail suggesting that a forest-dwelling glider, known — again, to science — only from millennia-old fragments of teeth and bone, might yet live in the forests of Indonesian Papua. Several years later, Rika Korain was approached by her longtime friend and colleague, Australian mammalogist Tim Flannery, who asked if she might help him get a bead on whether the animal still existed. Korain, a human rights lawyer and Indigenous Maybrat woman, immediately thought of the elders from the Tambrauw people, a group that lives close to the Maybrat and with whom they share traditions in common. “I’m from the Bird’s Head area,” she says. “I told [Flannery], let’s find out from my clan, from my people’s side. Let’s try to talk with the elders or especially the hunters who always go to the jungle to find out whether they see this particular animal.” So in 2023, she and Flannery spoke with two Tambrauw elders,&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/04/rediscovered-species-in-papua-spotlights-importance-of-indigenous-knowledge/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
										<wfw:commentRss>https://news.mongabay.com/2026/04/rediscovered-species-in-papua-spotlights-importance-of-indigenous-knowledge/feed/</wfw:commentRss>
					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-317487</doi>				</item>
						<item>
					<title>Māori knowledge shows climate change domino effects on forest food chains</title>
					<link>https://news.mongabay.com/2026/04/maori-knowledge-shows-climate-change-domino-effects-on-forest-food-chains/</link>
					<comments>https://news.mongabay.com/2026/04/maori-knowledge-shows-climate-change-domino-effects-on-forest-food-chains/#respond</comments>
					<pubDate>14 Apr 2026 20:26:02 +0000</pubDate>
											<dc:creator>
							<![CDATA[Monica Evans]]>
						</dc:creator>
										<author>
						<![CDATA[Latoya Abulu]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/04/14200310/Phil-Lyver-second-from-left-and-Tuawhenua-kaumatua-elders.-Photo-by-Manaaki-Whenua-Landcare-Research-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=317537</guid>

											<reporting-project>
							<![CDATA[Indigenous Peoples and Conservation]]>
						</reporting-project>
					
											<locations>
							<![CDATA[New Zealand and Oceania]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Animals, Birds, Food, Forests, Indigenous Peoples, Science, Traditional Knowledge, and Wildlife]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[RAGLAN, Aotearoa New Zealand — Imagine a forest floor so thick with juicy, crunchy purple tawa (Beilschmiedia tawa) fruit in summertime that you can’t cross it without skidding and falling. Birds so fat with toromiro (Pectinopitys ferruginea) berries that they explode when you shoot them. Pigs that don’t bother to dig in the ground because [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[RAGLAN, Aotearoa New Zealand — Imagine a forest floor so thick with juicy, crunchy purple tawa (Beilschmiedia tawa) fruit in summertime that you can’t cross it without skidding and falling. Birds so fat with toromiro (Pectinopitys ferruginea) berries that they explode when you shoot them. Pigs that don’t bother to dig in the ground because there’s so much food on top of it for the taking. For elder Māori of the Tūhoe Tuawhenua and Ngāti Whare iwi (tribal groups) in Aotearoa New Zealand’s North Island, such phenomena used to be commonplace. But they’re now a distant memory. The fruits of the Te Urewera and Whirinaki forests used to set, ripen and drop with rhythmic regularity, and people who lived there were attuned to those beats and their impact across the food chain. In the past three decades, those patterns have started to falter. Over a decades-long engagement process, an Indigenous-led team of researchers has drawn on mātauranga Māori (Māori knowledge) to document and understand changes in these forests across the last 75 years. Their new study tracks, for the first time, fruiting changes in line with shifting climatic patterns in the country. Elders and scientists show how relatively subtle shifts like the timing of fruit ripening can cascade through such diverse issues as soil health, food systems and culture. Image by Jacqui Geux via iNaturalist (CC BY 4.0). The kererū, also known as the New Zealand pigeon (Hemiphaga novaeseelandiae). Image courtesy of Phil Lyver. “The forest itself has signaled change,&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/04/maori-knowledge-shows-climate-change-domino-effects-on-forest-food-chains/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
										<wfw:commentRss>https://news.mongabay.com/2026/04/maori-knowledge-shows-climate-change-domino-effects-on-forest-food-chains/feed/</wfw:commentRss>
					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-317537</doi>				</item>
						<item>
					<title>Wildlife concerns remain after Kenya court ruling over luxury safari camp</title>
					<link>https://news.mongabay.com/2026/04/wildlife-concerns-remain-after-kenya-court-ruling-over-luxury-safari-camp/</link>
					<comments>https://news.mongabay.com/2026/04/wildlife-concerns-remain-after-kenya-court-ruling-over-luxury-safari-camp/#respond</comments>
					<pubDate>07 Apr 2026 09:13:23 +0000</pubDate>
											<dc:creator>
							<![CDATA[Elodie Toto]]>
						</dc:creator>
										<author>
						<![CDATA[Elodietoto]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/04/01192301/a.-BANNER-Wildebeest_Jumping_Into_the_Mara_River-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=316695</guid>

					
											<locations>
							<![CDATA[Africa, East Africa, Kenya, Serengeti, and Tanzania]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Biodiversity, Conservation, Environment, Law, Mammals, Tourism, Traditional Knowledge, and Wildlife]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[This is the end of a saga that has stirred nature and tourism enthusiasts in Kenya for the past six months. The Environment and Land Court at Narok dismissed a petition filed in August 2025 by Meitamei Olol Dapash, director of the Institute for Maasai Education, Research and Conservation. The environmentalist had opposed the opening [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[This is the end of a saga that has stirred nature and tourism enthusiasts in Kenya for the past six months. The Environment and Land Court at Narok dismissed a petition filed in August 2025 by Meitamei Olol Dapash, director of the Institute for Maasai Education, Research and Conservation. The environmentalist had opposed the opening of the Ritz-Carlton, Masai Mara Safari Camp, operated by Lazizi Mara Ltd. “The Court finds that it lacks jurisdiction to deal with this matter as there are relevant alternative disputes resolution mechanisms, which were not employed by the Plaintiffs and therefore this suit was prematurely filed, and the Court is divested of Jurisdiction. Without Jurisdiction, the Court’s hands are tied,” the court decision states. The Narok court, in its ruling, specifies that the plaintiff, before filing a claim, should have filed a complaint under Section 117 of the Wildlife Conservation and Management Act, which stipulates that all remedies, including community-based ones, must be pursued, and also appealed under Section 129 of the Environmental Management and Coordination Act. For further information, Mongabay contacted the Narok court and county authorities, but they did not respond to our interview request. From the perspective of environmentalists like Johnson Yiamat, the ruling is sending the wrong message. “I feel that procedural outcomes should not overshadow the substance of the concerns that were raised,” he said in a message to Mongabay. Yiamat is a Maasai and founder of Osotua Green Alliance, a community-led organization focused on biodiversity conservation, climate action and&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/04/wildlife-concerns-remain-after-kenya-court-ruling-over-luxury-safari-camp/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-316695</doi>				</item>
						<item>
					<title>A Congo Basin-led bioeconomy could boost Central Africa’s green transition (analysis)</title>
					<link>https://news.mongabay.com/2026/04/a-congo-basin-led-bioeconomy-could-boost-central-africas-green-transition-analysis/</link>
					<comments>https://news.mongabay.com/2026/04/a-congo-basin-led-bioeconomy-could-boost-central-africas-green-transition-analysis/#respond</comments>
					<pubDate>06 Apr 2026 16:27:06 +0000</pubDate>
											<dc:creator>
							<![CDATA[Metolo Foyet]]>
						</dc:creator>
										<author>
						<![CDATA[Erik Hoffner]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/01/05115844/ForestElephant.Loxodonta.cyclotis_NgounieGabon_marcusgmeineriNaturalistBYNC4.0-BANNER-768x512.jpeg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=317006</guid>

					
											<locations>
							<![CDATA[Cameroon, Central African Republic, Congo Basin, Democratic Republic Of Congo, Equatorial Guinea, Gabon, and Republic of Congo]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Analysis, Biodiversity, Bioeconomy, Commentary, Community Development, Environment, Forest Products, Forests, Green, Rainforests, Sustainability, Sustainable Development, Trade, Traditional Knowledge, Traditional Medicine, and Tropical Forests]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[The Congo Basin, often referred to as the “second lungs of Earth,” holds immense potential for leading Central Africa’s green transition. Home to the world’s second-largest tropical rainforest and second-largest reserve of drinkable water (holding 50% of all of Africa’s water resources), the region covers more than 3.7 million square kilometers (nearly 1.5 million square [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[The Congo Basin, often referred to as the “second lungs of Earth,” holds immense potential for leading Central Africa’s green transition. Home to the world’s second-largest tropical rainforest and second-largest reserve of drinkable water (holding 50% of all of Africa’s water resources), the region covers more than 3.7 million square kilometers (nearly 1.5 million square miles), absorbs more carbon dioxide than any other region in the world — with an annual net carbon dioxide absorption six times that of the Amazon Rainforest — and spans six countries (Cameroon, Central African Republic, Democratic Republic of Congo, Republic of Congo, Equatorial Guinea, and Gabon), storing around 30 billion metric tons of carbon. This critical ecological zone harbors immense biodiversity and natural resources, making it a strategic hub for the emerging global bioeconomy. However, learning from the Eastern African experience, realizing this potential requires a shift from extractive industries to sustainable, nature-based economies that prioritize long-term ecological health and local prosperity. Beyond its ecological importance — containing more than 10,000 species of plants, 1,000 species of birds, and 400 species of mammals, including iconic ones like the forest elephant and the critically endangered western lowland gorilla — the region stands at a critical juncture in the global minerals race, holding a significant share of the world&#8217;s strategic assets like lithium, cobalt, gold, and rare earth elements — key components shaping global power and the future of the energy transition. Despite this wealth, the Congo Basin’s economic strategies have often relied on the “dig&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/04/a-congo-basin-led-bioeconomy-could-boost-central-africas-green-transition-analysis/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-317006</doi>				</item>
						<item>
					<title>Traditional protection proves more successful for clams in American Samoa</title>
					<link>https://news.mongabay.com/2026/03/traditional-protection-proves-more-successful-for-clams-in-american-samoa/</link>
					<comments>https://news.mongabay.com/2026/03/traditional-protection-proves-more-successful-for-clams-in-american-samoa/#respond</comments>
					<pubDate>30 Mar 2026 05:27:45 +0000</pubDate>
											<dc:creator>
							<![CDATA[Sonam Lama Hyolmo]]>
						</dc:creator>
										<author>
						<![CDATA[Latoya Abulu]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/03/27091942/Giant-Clam-Tridacna-maxima-in-American-Samoa-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=316429</guid>

					
											<locations>
							<![CDATA[Oceania, Pacific Islands, Pacific Ocean, and United States]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Animals, Biodiversity, Conservation, Coral Reefs, Culture, Ecosystems, Environmental Law, Indigenous Peoples, Marine, Marine Animals, Marine Conservation, Molluscs, Oceans, Research, Sustainability, Traditional Knowledge, Traditional People, and Wildlife]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[For coastal Indigenous communities in American Samoa, giant clams are deeply rooted in fa‘a Sāmoa (the Samoan way of life) and local food systems. According to the findings of a study published in PeerJ, it is village-based protections like fa‘asao (fishery closures) that have helped conserve giant clams lying in the islands’ shallow water coral [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[For coastal Indigenous communities in American Samoa, giant clams are deeply rooted in fa‘a Sāmoa (the Samoan way of life) and local food systems. According to the findings of a study published in PeerJ, it is village-based protections like fa‘asao (fishery closures) that have helped conserve giant clams lying in the islands’ shallow water coral reefs. The authors found that the highest clam densities and species are located in remote sites and areas under traditional village enforcement, outperforming federally designated no-take zones on the most populated island. The authors examined giant clam population trends, clam densities and distributions, and species composition across six islands — Tutuila, Aunuʻu, Ofu, Olosega, Taʻū and Muliāva — from 1994/5 to surveys conducted between 2022-24. While the highly populated island of Tutuila had the lowest clam densities with 83.5 individuals per hectare (33.8 per acre), remote islands like Taʻū and Muliāva showed higher densities up to 812 to 1,166 per hectare (328 to 471 per acre). On Tutuila, which had multiple types of management zones, subsistence and remote sites had the highest densities of giant clams, followed by remote areas, then village protected areas. Federal no-take sites held the lowest mean density of clams overall on the island. “By restoring local stewardship, cultural accountability, and respect for customary marine tenure values, community-led systems like fa‘asao have strengthened marine ecosystem conservation through village-based fishery closures,” Dimary Ulberg, an Indigenous Samoan and program manager of the Community-based Fisheries Management Program (CBFMP) at the Department of Marine and&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/03/traditional-protection-proves-more-successful-for-clams-in-american-samoa/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-316429</doi>				</item>
						<item>
					<title>Climate change tests Nepal’s wild and domesticated yaks </title>
					<link>https://news.mongabay.com/2026/03/climate-change-tests-nepals-wild-and-domesticated-yaks/</link>
					<comments>https://news.mongabay.com/2026/03/climate-change-tests-nepals-wild-and-domesticated-yaks/#respond</comments>
					<pubDate>27 Mar 2026 09:11:51 +0000</pubDate>
											<dc:creator>
							<![CDATA[Sonam Lama Hyolmo]]>
						</dc:creator>
										<author>
						<![CDATA[Abhaya Raj Joshi]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/03/27070859/IMG_9939-e1774595484405-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=316414</guid>

					
											<locations>
							<![CDATA[Asia, Nepal, and South Asia]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Animals, Biodiversity, Cattle, Climate Change, Conservation, Environment, Habitat Degradation, Indigenous Peoples, Pasture, Traditional Knowledge, and Wildlife]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[KATHMANDU — In the rugged mountains of the Dolpo region in western Nepal, Youngdung Jhama Lama spent her childhood herding nagton (domesticated yaks) across the vast alpine pastures. Two decades on, mobile herding has greatly changed. “We only have four yaks left now,” said the 24-year-old resident of Vijer (Tra) village in Nepal’s largest and [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[KATHMANDU — In the rugged mountains of the Dolpo region in western Nepal, Youngdung Jhama Lama spent her childhood herding nagton (domesticated yaks) across the vast alpine pastures. Two decades on, mobile herding has greatly changed. “We only have four yaks left now,” said the 24-year-old resident of Vijer (Tra) village in Nepal’s largest and remotest district, Dolpa. For traditional herders such as Lama, rearing yaks (Bos grunniens), valued for transport, meat and wool, is becoming challenging due to rising costs, climate change, lack of local markets for yak produce, frequent spread of diseases and other socioeconomic pressures. This has not only increased challenges for domesticated yaks, but also for their wild cousins (Bos mutus). “My family sold dozens of them in the neighboring Mustang district last fall because it was more labor-intensive and costly to rear them, and we had limited kharka (pastureland/rangeland) to graze them,” Lama said. Many young people across the Himalayan rangelands are leaving for better opportunities in big cities or abroad, creating a shortage of labor. According to the National Population and Housing Census 2021 Internal Migration in Nepal report, in the country’s mountains, in-migration increased from 9,698 (2.2%) in 1971 to 75,542 (2.4%) in 2021, but excess out-migration resulted in a negative net migration of -543,966 by 2021. According to the International Centre for Integrated Mountain Development (ICIMOD), climate change is affecting Himalayan high-altitude ecosystems used for grazing. It is altering how water circulates in these landscapes, changing the timing and availability of moisture.&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/03/climate-change-tests-nepals-wild-and-domesticated-yaks/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-316414</doi>				</item>
						<item>
					<title>New farming method replaces traditional jhum in crowding Bangladesh hills</title>
					<link>https://news.mongabay.com/2026/03/new-farming-method-replaces-traditional-jhum-in-crowding-bangladesh-hills/</link>
					<comments>https://news.mongabay.com/2026/03/new-farming-method-replaces-traditional-jhum-in-crowding-bangladesh-hills/#respond</comments>
					<pubDate>25 Mar 2026 13:33:06 +0000</pubDate>
											<dc:creator>
							<![CDATA[Sifayet Ullah]]>
						</dc:creator>
										<author>
						<![CDATA[Abu Siddique]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/03/25131455/cucumbers-in-bangladesh-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=316273</guid>

					
											<locations>
							<![CDATA[Asia, Bangladesh, and South Asia]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Agriculture, Agroecology, Conservation, Crops, Culture, Environment, Farming, Indigenous Peoples, Traditional Knowledge, and Traditional People]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[Cucumber and bitter gourd plants climbed over bamboo trellises, their fruits swaying gently in the breeze, while Milan Tanchangya, a 43-year-old farmer, plucked the cucumbers using a knife and placed them in a basket. Only a few years ago, he used this land for jhum, the traditional multi-crop shifting cultivation method of Indigenous communities in [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[Cucumber and bitter gourd plants climbed over bamboo trellises, their fruits swaying gently in the breeze, while Milan Tanchangya, a 43-year-old farmer, plucked the cucumbers using a knife and placed them in a basket. Only a few years ago, he used this land for jhum, the traditional multi-crop shifting cultivation method of Indigenous communities in southeastern Bangladesh’s Chittagong Hill Tracts (CHT) comprised of Rangamati, Bandarban and Khagrachhari districts. But declining yields forced him to look for new ways to feed his seven-member family. To make ends meet, he started a different cultivation system, locally called machan — a method that uses bamboo trellises, allowing vegetables to grow above the ground. This method of cash crop farming not only protects crops from pests and viral diseases but also has more seasons of vegetable production than Milan’s previous jhum plots. “If I can manage the trellises well, I can harvest several crops a year, and the soil remains intact,” Milan said from his land, which has already grown a green canopy, in Suwalok union’s Amtali area, Bandarban district. He said machan farming has transformed life for him and other farmers in the hills as vegetables such as bitter gourd, cucumber and beans now provide steady incomes, while also reducing soil erosion on steep slopes as they’re raised crops. “I now earn an additional 70,000 takas [$570] to 80,000 takas [$651] every year,” he said. Vegetables grow on bamboo machan trellises along hill slopes in the Sualok area of Bandarban Sadar upazila. Image&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/03/new-farming-method-replaces-traditional-jhum-in-crowding-bangladesh-hills/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-316273</doi>				</item>
						<item>
					<title>How a community defended its ancestral forest from logging</title>
					<link>https://news.mongabay.com/2026/03/how-a-community-defended-its-ancestral-forest-from-logging/</link>
					<comments>https://news.mongabay.com/2026/03/how-a-community-defended-its-ancestral-forest-from-logging/#respond</comments>
					<pubDate>16 Mar 2026 15:45:57 +0000</pubDate>
											<dc:creator>
							<![CDATA[Rhett Ayers Butler]]>
						</dc:creator>
										<author>
						<![CDATA[Rhett Butler]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2025/09/09162922/gabon_massaha_2149_25-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=315762</guid>

											<reporting-project>
							<![CDATA[Founder's briefs]]>
						</reporting-project>
					
											<locations>
							<![CDATA[Africa, Central Africa, Congo Basin, and Gabon]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Community-based Conservation, Conservation, Conservation Solutions, Conservation Technology, data, Deforestation, Environment, Forestry, Forests, Happy-upbeat Environmental, Indigenous Peoples, Land Rights, Logging, Mapping, Rainforests, Remote Sensing, Solutions, Technology, Traditional Knowledge, Tropical Forests, and Wildtech]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[&#160; To the cartographers of the modern conservation world, the forests of northeastern Gabon can appear almost empty. Satellite images show a deep green canopy stretching across the Congo Basin. Global datasets classify large tracts as “intact forest landscapes”, areas supposedly free of industrial disturbance and largely untouched by people. On paper, such forests look [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[&nbsp; To the cartographers of the modern conservation world, the forests of northeastern Gabon can appear almost empty. Satellite images show a deep green canopy stretching across the Congo Basin. Global datasets classify large tracts as “intact forest landscapes”, areas supposedly free of industrial disturbance and largely untouched by people. On paper, such forests look pristine. The reality, as residents of the village of Massaha know well, is more complicated. In recent years the community has been fighting to protect a stretch of rainforest south of their village from industrial logging. The forest, known locally as Ibola Dja Bana Ba Massaha—“the reserve of all Massaha’s children”—lies within a concession once allocated to a logging company. For generations the people of Massaha have hunted, fished and farmed there. Sacred lakes and ritual sites lie beneath the canopy. The remains of ancestral villages dot the forest floor. Yet none of this appeared on the maps that guided official decisions. The gap between these two views of the forest is the subject of a recent study examining Massaha’s campaign to document its territory. The researchers compared global conservation maps and colonial-era cartography with a detailed map created by the community itself. The result reveals something striking: the forest that appears empty in official datasets is, in fact, layered with history and meaning. Image courtesy of Ivindo FM. Massaha’s map emerged from an unusually collaborative process. Using participatory geographic tools, villagers gathered to project satellite images of their territory onto a wall. Elders identified&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/03/how-a-community-defended-its-ancestral-forest-from-logging/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-315762</doi>				</item>
						<item>
					<title>Indigenous knowledge helps guide conservation of Australia’s endangered northern quoll</title>
					<link>https://news.mongabay.com/2026/03/indigenous-knowledge-helps-guide-conservation-of-australias-endangered-northern-quoll/</link>
					<comments>https://news.mongabay.com/2026/03/indigenous-knowledge-helps-guide-conservation-of-australias-endangered-northern-quoll/#respond</comments>
					<pubDate>09 Mar 2026 21:36:44 +0000</pubDate>
											<dc:creator>
							<![CDATA[Nick Rodway]]>
						</dc:creator>
										<author>
						<![CDATA[Morgan Erickson-Davis]]>
					</author>
							<category><![CDATA[Uncategorized]]></category>
										<enclosure url="https://imgs.mongabay.com/wp-content/uploads/sites/20/2026/03/09172923/northern-quoll-768x512.jpg" type="image/jpeg" />
					<guid isPermaLink="false">https://news.mongabay.com/?p=315444</guid>

					
											<locations>
							<![CDATA[Australia and Oceania]]>
						</locations>
					
											<topic-tags>
							<![CDATA[Animals, Biodiversity, Carnivores, Conservation, Culture, Endangered Species, Environment, Indigenous Peoples, Mammals, Marsupials, Research, Traditional Knowledge, and Wildlife]]>
						</topic-tags>
					
					
											<description>
							<![CDATA[Despite its widespread biodiversity, Australia holds an unenviable record when it comes to wildlife: the highest mammalian extinction rate in the world. Since the arrival of Europeans and colonial expansion, at least 40 terrestrial mammal species have been lost, and others are facing serious threats. Notable among these is the northern quoll (Dasyurus hallucatus), a [&#8230;]]]>
						</description>
																					<content:encoded>
							<![CDATA[Despite its widespread biodiversity, Australia holds an unenviable record when it comes to wildlife: the highest mammalian extinction rate in the world. Since the arrival of Europeans and colonial expansion, at least 40 terrestrial mammal species have been lost, and others are facing serious threats. Notable among these is the northern quoll (Dasyurus hallucatus), a small, carnivorous marsupial that ranges through tropical areas of the continent and is considered endangered on the IUCN Red List due to threats posed by introduced animals gone feral, habitat change, and landscape degradation. The loss of mammalian biodiversity has coincided with widespread threats to the preservation of First Nations cultural knowledge in Australia. Over the past two centuries, Indigenous people have been forcibly removed from their lands and resettled in other parts of the continent. During this time, traditional land management practices and cultural knowledge of local biodiversity have largely not been considered by the scientific establishment. Now, however, a recent study has used Indigenous cultural and ecological knowledge (ICEK) alongside Western scientific methods as way to help conserve northern quolls, and potentially other species, into the future. The study, published in January in the journal Wildlife Research, was led by members of the Martu people, whose traditional lands span portions of the western desert region in Western Australia, the country’s largest state. Northern quolls, known in the Martu language as wiminyji, were only identified by modern science in this part of the country in 2012, despite Martu elders knowing of the species’ presence&hellip;This article was originally published on <a href="https://news.mongabay.com/2026/03/indigenous-knowledge-helps-guide-conservation-of-australias-endangered-northern-quoll/" data-wpel-link="internal">Mongabay</a>]]>
						</content:encoded>
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					<slash:comments>0</slash:comments>
										<doi>https://doi.org/10.66709/news-315444</doi>				</item>
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