We document a process initiated by Indigenous Peoples in Cameroon that seeks to open a dialogue with key conservation actors to work towards community-led, rights-based alternatives to so-called fortress conservation. In June 2021, Gbabandi, a platform of forest Indigenous Peoples, invited key conservation actors to a 1-day listening event. This represented an important precedent, reversing the usual approach to dialogue in which Indigenous Peoples are invited to participate at various levels in externally directed processes. In this case the space for engagement was opened by Indigenous Peoples on their own terms based on Indigenous ways of organizing, and conservation organizations were invited to participate. Indigenous Peoples gave testimonies of physical violence and abuse in various protected areas across Cameroon. Conservation actors acknowledged there had been violations of human rights and there was substantial discussion about threats to wildlife and the need for more inclusive approaches to conservation, redevelopment of management plans and renegotiation of access for Indigenous communities based on community consent. The long-term impact remains to be seen but the immediate effect of an Indigenous-led process was that key decision makers in conservation in Cameroon heard directly from the people affected by their decisions and, since the event, have been more active than previously in contacting and consulting Indigenous Peoples about how protected areas are managed. Gbabandi is hopeful that this type of initiative will change the dialogue between communities and protected area managers and will lead to real changes in conservation practice.

We outline how securing the community tenure rights of forest peoples can create a rapid, rights-based route to the effective and sustainable conservation of their forests. We draw on the different skillsets and experiences of the authors (long-term fieldwork, mapping and monitoring, and a lifetime of experience) to identify the conditions that enable the Ogiek of Chepkitale, Mount Elgon, Kenya, to sustain and be sustained by their lands. We also identify the conditions that drive the disruption of this sustainable relationship through an appropriation of Ogiek resources by external interests that threaten to degrade, alienate and destroy their ecosystem. It is increasingly recognized that securing sustainable conservation outcomes can be best achieved through the deep knowledge, connection and commitment that ancestral communities have regarding their lands. Evidence from Mount Elgon and more broadly shows that Indigenous Peoples are better guardians of their forests than international or state protection agencies. This challenges the idea that evicting forest peoples is the best way to protect forests. Other studies, including those conducted by the Kenyan governmental Taskforce on Illegal Logging, highlight the way Kenyan state agencies such as the Kenya Forest Service have been responsible for the severe depletion of Indigenous forests. We examine how collective community control can enable decisions to be made in line with taking care of community lands over the long term, but also highlight how this ability is under constant threat until and unless national law and practice recognizes the collective tenure rights of such communities.

In May 2017, the relationship between conservation and human and Indigenous peoples' rights was considered for the first time by the African Court of Human and Peoples' Rights. In a case brought by the Indigenous Ogiek of Kenya, the Court stated that the preservation of the Mau Forest could not justify the lack of recognition of the Indigenous status of the Ogiek, nor the denial of the rights associated with that status. It also confirmed that the Ogiek could not be held responsible for the depletion of the Mau Forest, and that preservation of the ecosystem could not justify their eviction from or the denial of access to their land. Although Kenyan institutions have still failed to remedy Ogiek rights, the Ogiek have identified a pathway for the Kenyan Government to follow to restitute Ogiek land, following principles of conservation and symbolizing the central role that Indigenous forest dwellers can and should play in forest management. They sought a further ruling from the Court to clarify the steps the Government should take. In June 2022, the Court issued a judgment ordering the Government to grant the Ogiek collective title of their lands through a process of delimitation and demarcation. In the meantime, the Ogiek have established community forest scouts in East Mau to replant native trees and protect the forest from illegal logging. In addition, they have developed an Ogiek community Bio-Cultural Protocol. Here we examine the feasibility of restituting Ogiek land both legally and practically. We conclude with some general comments related to global conservation policy and practice on the restitution of lands and support for Indigenous conservation practices, where protected areas have caused displacement and rights abuses of Indigenous peoples.

Improving equity in the context of protected areas conservation cannot be achieved in situations where people have different capabilities to participate. Participatory video has the potential to uncover hidden perspectives and worldviews and to build trustworthy, transparent and accountable relationships between marginalized communities and external agencies. We present findings from video-mediated dialogues between Indigenous peoples and decision makers involved in the management of three protected areas in Guyana. Participatory films created by Indigenous researchers in their communities were screened and discussed with protected area managers. We recorded their responses and presented them back to the communities. We show how the video-mediated process provided a rich and contextualized understanding of equity issues. It enabled recognition and respect by protected area managers for Indigenous lived experiences and the contribution of their values and knowledge. For Indigenous peoples, the participatory video process built confidence and critical reflection on their own activities and responsibilities whilst allowing them to challenge decision makers on issues of transparency, communication and accountability. We show that equity is an evolving process and that different protected areas with their differing histories and relationships with Indigenous communities produce distinct outcomes over time. Thus, promoting equity in protected areas and conservation must be a long-term process, enabling participation and producing the conditions for regular, transparent and honest communications. Standardized indicators of protected areas equity could be useful for reporting on international targets, but video-mediated dialogue can facilitate deeper understanding, greater representation and a recognition of rights.

Although Indigenous Peoples' rights to own, control and manage their lands and territories are well established under international law, Indigenous Peoples affected by forest conservation and climate protection programmes continue to denounce interventions that fail to uphold their rights. This article focuses on the internationally funded Visión Amazonía REDD Early Movers programme in the Colombian Amazon. Drawing on observations and critiques by Indigenous rightsholders in the Middle Caquetá River and human rights insights from a legal complaint raised by one Indigenous community against the programme, we demonstrate the programme's inadequate protection of collective rights, especially relating to the fundamental right to free, prior and informed consent and the resulting inequitable benefit sharing. We focus on conflicting views between Indigenous and non-Indigenous actors over the definition of direct effects on Indigenous Peoples (which triggers the requirement for prior consultation and consent), the basis for inclusion of Indigenous Peoples as programme beneficiaries, and the role accorded to Indigenous science in such programmes. Notions of permission and consent in the customary law and economic practices of the concerned Indigenous Peoples are central to the conviviality and reproduction of human and non-human societies within their territories. To ensure more accountable and sustainable international environmental finance and conservation interventions, and to ensure respect for Indigenous Peoples' self-determination and territorial and cultural rights, we recommend that these initiatives adopt human rights-based, pluri-legal and intercultural approaches centring on the right to free, prior and informed consent as a structuring principle. Additionally, we call for more robust measures in forest and climate protection programmes, to recognize and respect customary law, collective property, traditional livelihoods and Indigenous science.

Here we describe a 14-year collaboration in New Ireland, Papua New Guinea, between an Indigenous NGO, Indigenous scientists and international researchers. New Ireland is a marine province in the Western Pacific region where most residents depend on fishing, marine gleaning and small-scale gardening for their livelihoods. Ailan Awareness is a locally founded and managed NGO that focuses on the strengthening of Indigenous sovereignty regarding biological, cultural and spiritual diversity as well as fostering Indigenous epistemology practices and strengthening biocultural diversity. In partnership with anthropological researchers, Ailan Awareness has designed an approach to marine conservation informed by the growing field of decolonial research practices. By working to empower coastal communities to make decisions about their marine and cultural resources using a mix of Indigenous, anthropological and scientific methods and giving primacy to strengthening Indigenous modes of knowledge production and the role of community Elders, Ailan Awareness addresses a major gap in the efforts of the national government and international NGOs: giving the people most directly affected by declining biodiversity and loss of tradition the support and tools required to design and carry out the strengthening of both biological diversity and traditional social practices. In this paper we describe the methodology used by Ailan Awareness and the history of collaboration that resulted in these methods.

The adverse effects that conservation can have on Indigenous Peoples and local communities have been known for decades. In recognition, governments and conservation organizations have adopted joint statements of intent and rolled out various individual measures to safeguard human rights. Nevertheless, a gap remains between policy and practice, as evidenced by numerous recent examples of human rights infringements because of the (in)actions of conservation. We present ethnographic research with people living adjacent to Pegunungan Cyclops, an IUCN category I(a) strict protected area in Papua Province, Indonesia, aiming to understand their experiences of conservation and provide some nuance regarding the gap between policy and practice in human rights and conservation. We uncovered feelings of injustice, discontent, confusion, an overall lack of consultation between local inhabitants and park managers and decades of contradictory policies and projects characterized by implementation problems stemming from scant resources. We also show how national struggles over rights and recognition are conflated and intertwined with local ones and how national and provincial policies can alter governance regimes, tenure arrangements and power relations locally. Despite the issues, our informants also recalled favourably instances in which partnerships between local inhabitants and other actors were well received because they were implemented through detailed consultation, producing management actions that better aligned with traditional practices. For people in the Cyclops Mountains today, the emerging avenues provided by the social forestry programme in Indonesia could be the most beneficial way to secure greater access to their lands, and conservationists can play a role in supporting this process.

The current paradigm of biodiversity conservation, with its continued focus on the notion of pristine nature, has resulted in the separation of humans and nature at the expense of both biological and cultural–linguistic diversity. The continued annexation of land for the cause of conservation has resulted in the curtailment of both rights and access to local and diverse food sources for many rural communities. Indigenous Peoples and local communities are fundamental to conserving biodiversity through sustainable use of nature despite repeated attempts to dispossess them from their lands, cultures and knowledge. It has been this traditional and land-based knowledge that has contributed to the conservation of biodiversity whilst also supporting healthy, diverse and nutritious diets. If we are to achieve a more just and sustainable future, we need to continue to centre conservation initiatives around rights, access and equity whilst respecting a plurality of perspectives, worldviews and knowledge systems. Here we review alternative approaches that help reconcile the right to food with biodiversity conservation, such as biocultural rights, rights-based approaches and integrated land management schemes, with the aim of identifying optimal ways forward for conservation that break away from the dichotomous view that pits people against nature and instead embrace the importance of this symbiotic relationship.