- Rapid adaptive increase of amylase gene copy number in Indigenous Andeans. Indigenous Andean populations evolved exceptionally high copy numbers of the AMY1 salivary amylase gene, likely linked to long-term adaptation to starch-rich diets associated with potato domestication roughly 10,000 years ago.
- Horse genetics, archaeology, and the beginning of riding. Horse domestication was not a sudden genetic event beginning around 2200–2100 BCE, but a long and regionally varied process in which Indigenous Eurasian pastoralists progressively managed, rode, milked and selectively bred multiple horse lineages over many centuries, transforming mobility and social organization well before the rise of the dominant modern domestic horse lineage.
- Bridging biodiversity and food systems: A nationwide synthesis of non-conventional food plants (PANCs) in Brazil. Brazil’s non-conventional food plants (PANCs) and associated Indigenous and traditional knowledge could help build more diverse, climate-resilient and socially inclusive food systems while strengthening biodiversity conservation, rural livelihoods and public food programs.
- Indigenous Wisdom for a Changing World: Bridging Traditional Ecological Knowledge and Biodiversity Conservation. Sacred groves and other community-managed landscapes in central Ethiopia conserve high levels of biodiversity through Indigenous institutions, ritual practices and traditional ecological knowledge, suggesting that effective conservation depends on treating cultural stewardship systems as integral to ecological resilience rather than as secondary to scientific management.
- When Knowledge Isn’t Free: Legal and Ethical Imperatives of Protecting Indigenous Intellectual Property. There’s a persistent mismatch between Western intellectual-property regimes and Indigenous concepts of collective ownership, biocultural heritage and intergenerational custodianship of knowledge, and that’s unfair.
- Crediting and citing Indigenous Knowledges within research. Biodiversity conservation becomes more effective when Indigenous scientists and communities participate as equal partners rather than merely as local stakeholders or informants.