Parachute science is the problematic and extractive practice of non-local researchers taking data, knowledge and information from communities of which they are not members, failing to engage the local community and local scientists, marginalizing them in most aspects of the research, and using the results to their own benefit. Perpetuated by colonialism and unequal access to resources such as funding, education and data, it is harmful to local scientists and undervalues the contributions of the community as a whole. Ultimately, it erodes trust within the scientific community and, more broadly, builds dependence on foreign researchers and makes science less global and collaborative. Increasing international and cross-cultural collaborations while being careful to avoid parachute science can help minimize these impacts. Here, we offer our perspectives on parachute science and suggestions on how to avoid it, based on our experiences conducting research internationally with diverse scientists and communities, including both academics and non-academics. Instead of a parachute, we suggest opening the scientific “umbrella” to incorporate diverse perspectives and local contributions in generating relevant and impactful scientific insight.

Africa is an important global reservoir for biological, cultural and traditional knowledge about fungi and lichens, which are used as food, medicine and in mythology, among other things. African human populations are undergoing highly significant changes and adaptation processes, which are accompanied by rapid urbanization, meeting with western civilization, high rural migration and the loss of natural ecosystems. Indigenous knowledge is being lost, including that concerning fungi and lichens. Ethnomycology and ethnolichenology provide a diversity of knowledge about beneficial and poisonous fungi and lichens, and give insights into their sociological impact on human behaviour and use. Here we present a working and publishing environment established with the Diversity Workbench software in line with national and international initiatives for FAIR guided provision of research data. The database application called ‘EthnoMycAfrica’ contains published ethnomycological and ethnolichenological information from Africa. The content is created and curated by team partners from Central, East, West, North and Southern Africa. Data entry is performed both online and offline, optionally via a mobile device. Currently, the system with the tools DiversityDescriptions and DiversityNaviKey contains a total of 1350 well-structured and freely and openly accessible data records. EthnoMycAfrica is the first database with a data schema, standard descriptors and data content created mainly by African scholars. The data can be useful for researchers, students, conservationists, policy makers, and others. It will also provide a basis for facilitating hypothesis generation and meta-analysis.

As interest in Australian native products continues to grow worldwide, Aboriginal and Torres Strait Islander peoples (First Peoples) are striving to be industry leaders in the production of their traditional foods that are being developed for commercial markets. To successfully gain market approval both within Australia and globally, food regulatory authorities require at least a documented history of safe use to indicate dietary safety. Moreover, many countries also require compositional analysis and safety data to further support their safe human consumption. However, safety data are lacking for many of these traditional food items and the history that surrounds their safe use has rarely been recorded in written form, but rather passed on through cultural practices and language. This review evaluates the suitability of current frameworks for assessing the dietary safety of traditional foods and highlights the food-safety regulatory hurdles currently felt by First Peoples and their businesses attempting to enter the Australian native foods industry. These issues also extend to the requirements of food regulatory authorities around the world, when assessing the market eligibility of traditional food items. Potential solutions to these problems are discussed, including new proposed processes that can be incorporated into the current food regulatory frameworks. Importantly, these proposed processes would allow the dietary risk assessment of traditional foods to be completed in a manner that better accommodates the stories, traditional knowledge and interests of First Peoples, while also meeting the safety data requirements set out by regulatory bodies both within Australia and around the world.

In this article, we reconceptualize, using an extended discrete and dynamic Ostrom's classification, the specific intellectual property (IP) regimes that support geographical indications (GIs) as ‘knowledge commons’, e.g. a set of shared collective knowledge resources constituting a complex ecosystem created and shared by a group of people that has remained subject to social dilemma. Geographical names are usually considered part of the public domain. However, under certain circumstances, geographical names have also been appropriated through trademark registration. Our analysis suggests that IP laws that support GIs first emerged in Europe and spread worldwide as a response to the threat of undue usurpation or private confiscation through trademark registration. We thus emphasize the nature of the tradeoffs faced when shifting GIs from the public domain to shared common property regimes, as defined by the EU legislation pertaining to GIs. In the context of trade globalization, we also compare the pros and cons of regulating GIs ex-ante rather than engaging in ex-post trademark litigation in the courts.

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.

Traditional knowledge forms the fabric of indigenous communities’ social and economic life. Its attempted protection through intellectual property law has been dismal. There is now wide consensus that sui generis regimes should be employed for this purpose, and that customary laws are conceivable as an integral part of such protection. This article finds that the expressed legislative intent to protect traditional knowledge through customary law in Kenya is ill-fated. Sustained inclusive subordination of the latter will obstruct any meaningful efforts to protect the former. This finding is reached by an examination of the historical application of African customary law in personal law regimes that have it as the defining legal regimen. This history is one of subtle subordination, and such subtlety remains embedded even in Kenya's law on traditional knowledge. The unpleasant effects of this phenomenon as observed in personal law regimes are likely to recur for traditional knowledge.

Cultures around the world are converging as populations become more connected. On the one hand this increased connectedness can promote the recombination of existing cultural practices to generate new ones, but on the other it may lead to the replacement of traditional practices and global WEIRDing. Here we examine the process and causes of changes in cultural traits concerning wild plant knowledge in Mbendjele BaYaka hunter–gatherers from Congo. Our results show that the BaYaka who were born in town reported knowing and using fewer plants than the BaYaka who were born in forest camps. Plant uses lost in the town-born BaYaka related to medicine. Unlike the forest-born participants, the town-born BaYaka preferred Western medicine over traditional practices, suggesting that the observed decline of plant knowledge and use is the result of replacement of cultural practices with the new products of cumulative culture.

Using a literature review, this paper defines the knowledge status of smoked reindeer meat and investigates to what degree reindeer herders’ traditional knowledge has been included in scientific articles and grey literature. We developed a four-level categorisation of the degree of including traditional knowledge, from “non-participation” to “self-determination,” and three levels of focus. Very few scientific articles on smoked or smoking reindeer meat appeared in the review. Not only did reindeer peoples’ traditional meat smoking knowledge “went up in smoke”—both literally and metaphorically—but also incorrect conclusions were often drawn as a result of that exclusion. We argue that reindeer herders’ traditional knowledges and practices of smoking reindeer meat need examination and inclusion through co-production or self-determination methods across scientific disciplines.