We believe we have a legal, moral, and ecological imperative to resolve conflicts that perpetuate inequality. We all need to work to make our society more just, more enjoyable, supported by a healthy ecology, and fair for everyone in it. In our US and Canadian societies, our legal imperatives ensure that we meet our obligations within Canada and the US to advance the intentions of the articles of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), and honor the existing Treaties, Agreements and Commitments. We know that the world’s living resources and biodiversity are changing because of human activities and we are motivated to work with, not against, the things of the earth that support our lives. 

At the International Union for the Conservation of Nature in Marseille in 2021 the Nation States and others agreed that Indigenous conservation was key to the sustainability and the future survival of our Earth. In 2022, the Kunming-Montreal Global Biodiversity Framework recognized  the unique importance of Indigenous Peoples and knowledge in preserving biodiversity. There is a recognition and need to learn from Indigenous Peoples, to have Indigenous Peoples guide both the conservation agenda but also the conversation on how we will achieve it. We need new approaches to develop a deep understanding of the knowledge inherent in, and of the challenges that are presented by unique structural and societal differences in worldviews.

We acknowledge that this work takes place on the ancestral and contemporary homelands of Indigenous Nations whose stewardship, governance systems, languages, and ceremonial responsibilities to land, water, and living systems endure to this day. We honor the original caretakers of these lands and recognize that their relationships to place remain foundational to present and future stewardship.

Through partnerships among Cooperative Institute for Research in Environmental Sciences, University of Colorado Boulder, the National Park Service, and designated Tribal advisors, this acknowledgment affirms a shared responsibility to advance collaborative, ethical, and accountable approaches to research, conservation, and decision-making.

Tribal advisors are engaged in this work as knowledge holders and strategic partners, contributing Indigenous Knowledge systems that are place-based, intergenerational, and grounded in long-standing observation and relational ethics. Their participation strengthens institutional capacity to steward lands and resources in ways that reflect both scientific rigor and cultural responsibility.

This acknowledgment commits participating institutions to move beyond recognition toward meaningful action—supporting respectful engagement, equitable knowledge exchange, and governance structures that honor Tribal sovereignty. It reflects an obligation to ensure that present actions serve not only current objectives, but also the well-being of future generations.

Hold all people (especially the Elders) in high esteem: honor them,  

Venerate them, and praise them for their probity (wisdom and integrity). 

When ideas and concepts are expressed in meetings, honor them and build on them if they seem good, especially if they came from Elders or learned people. 

Never insist your ideas are better or argue this point. 

Never speak negatively about people in public because this tends to hurt people.

When you hurt people it affects their heart. The heart is a sensitive organ and negative elements tend to build within, elements that eventually poison the mind. Decisions should be made from the mind and the heart. 

Do not walk between people who are speaking in public and the audience, or between people who are talking to each other. Do not interfere with people talking or people who have the floor. Non-interference is a virtue. 

Steer clear of confrontation as much as possible. There are ways of settling differences. Use diplomacy. If people are persistent, walk away. This is especially true when others know that the person causing the confrontation is wrong. 

Do not get up and walk out when someone is talking, except in an emergency.  Apologize if it is appropriate to do so. 

Allow all speakers to speak their mind without interrupting them. Listen to people or pay attention to them as a courtesy. 

Do not spread rumors. Always try to present facts and truths. Rumors will eventually become well known to people and will be taken care of in time. 

Traditional values should always be upheld because the youth look up to the older generations as models. 

Never correct, challenge or yell at an Elder in public. To do so is a sign of disrespect. 

Always treat the youth or younger generation as one of your own relatives and with respect because they look up to you and emulate what you teach. 

When in the company of Elders, never speak out of turn, unless you are asked something. 

Never point at someone. To do so is a sign of disrespect. Remember the story of the two who pointed at the stars. 

Never threaten anyone with a pipe or ceremony. To do so will bring hurt to you and your family. Never use the pipe in public if there is any negativity or potential negativity. 

As a leader, you are a spokesperson for the people and you should always trust in the people to help you make important decisions. 

Respect your leaders because they deserve the respect they have earned. 

Leaders should always look for a compromise between two irreconcilable forces. Never take sides because a leader should be able to mediate in order to make the best decision for the people. 

Have compassion for people who experience hurt. 

Hecel oyate kin nipi kte.

Ask yourself:

• What draws me to work with Indigenous Peoples?

• Is it a sense of justice? Requirement of my work? Concern for the environment? Personal experience? Academic interest? Professional opportunity?

• Am I trying to “help,” or am I seeking to learn, listen, and build reciprocal relationships?

• Tip: Write down your reasons and ask whether they center your values—or theirs, or yours together?. Do you think there are places where mutual interests and aspirations exist?

Good intentions don’t always lead to good outcomes. 

Ask yourself:

• Whose goals am I really supporting?

• Am I open to Indigenous leadership and priorities, even if they don’t align with my assumptions or timeline?

• Reflect: Are you prepared to follow rather than lead? To support work that doesn’t center your own imperatives?

• Learning Indigenous histories, protocols, rights, and worldviews is your responsibility - learn as much as you can on your own before you ask for support. Read foundational texts by Indigenous authors.

• Learn about colonial history, treaty rights, and ongoing forms of dispossession.

• Understand as much as you can about the local context before entering any relationship.

Ask yourself:

• Are you motivated by recognition, credentials, or access to Indigenous knowledge?

• Are you “consulting” communities for your benefit, or engaging in relationships built on trust and consent, and mutual benefit?

• Rule of thumb: If you’re benefiting disproportionately, it’s time to reassess. Ask, what's in it for them?

Your motivation may evolve—and should be regularly reassessed.

Ask yourself:

• Am I growing in humility, patience, and cultural understanding?

• How am I being accountable to the communities I work with?

• Who holds me responsible for my actions and learning?

True motivation shows in your actions:

• Are you co-creating projects, not just inviting participation?

• Are you sharing resources, credit, and decision-making power?

• Are you prepared to stay in relationship, even when it’s hard?

• Can you describe the benefits your work is providing for your partner, from their point of view?

Authentic motivation to work with Indigenous Peoples is grounded in:

• Respect, not saviorism

• Listening and learning, not leading

• Reciprocity, not extraction

• Commitment, not convenience

Understanding your motivation is not a one-time exercise—it’s an ongoing practice of accountability, humility, and solidarity.

We cover this in the section “Check Your Motivation.” Ask yourself, why am I doing this? How will this partnership specifically benefit the nation or community I would like to work with? Is this relationship mutually beneficial?

When you were in elementary school learning about the history of the United States, how did your teacher explain the development of the country as we know it today? Were you taught a story of a peaceful Thanksgiving, where “Indians” and settlers shared a meal of pumpkin and corn? Were Native Americans framed as something that belongs only in history books? For generations, there has been a persistent rhetoric that Native Americans and Indigenous Peoples exist only in the past. Yet today, Indigenous Peoples are speaking louder and louder, calling for recognition, reconciliation, and reminding the world: We are still here.

The first step to meaningful Tribal Engagement is doing your homework. Do not assume you know anything about the Tribe or Tribes you hope to work with. The history of Indigenous Peoples in the Americas has largely not been told accurately or completely. As a result, widespread misconceptions persist about Indigenous Peoples and about how to engage respectfully from a research or government perspective. These misunderstandings often reinforce harmful narratives and stereotypes.

Take the time to learn the history of the Tribe you would like to work with. Are there published stories about their belief systems and traditions? Do they have established engagement protocols? Equally important, look into the research they have already conducted. A common and serious issue is “research fatigue,” which occurs when communities are repeatedly approached with research requests—often for projects that do not align with their priorities. Before moving forward, make sure you are not duplicating existing work. Ensure that your research priorities align with those of the Nation and that the relationship is mutually beneficial.

Recognize that your personal timeline may not align with the timeline of your Indigenous partners. Building lasting relationships takes time, and a strong relationship must be the foundation of any meaningful partnership. Intentionally build in time to develop this relationship. Through personal experience, I have found that trust is often formed through activities that are not formally part of the project—such as cooking and sharing a meal, helping wash the dishes, playing bingo, or simply taking the time to introduce yourself.

Take your time during meetings as well. You need to move at your partners’ pace. Introductions are especially important: share who you are, where you come from, and what brought you into the space. These moments help establish trust, context, and accountability.

Ultimately, you can only move as fast as your partners. Take the time to build trust and relationships, and move at the speed of trust.

Here are some excellent tips from the Procedures for the Inclusion and Application of Indigenous Knowledge in the Actions of the Department Handbook from the Department of Interior: 

Engagement Protocols from DOI Handbook: 

When working with Tribal Nations, Indigenous communities, and Knowledge Holders, be respectful by being present and following protocol...

• Display respect to the Chair or other Tribal or Indigenous leader. If the meeting is taking place in their chamber or homeland, defer to them to lead the meeting.
  • There are many forms of governance in indigenous nations. Some are based on distributive decision making, which means that everyone in the room is there for a reason and has an equal voice and role in decision making. While it is always important to respect the leader, it is also important to be alive to the fact that in some communities each participant has a voice in decision making and those ideas do not need explicit endorsement from the leader to be considered.  If you have any doubts, it may be appropriate to ask about what you could expect from participants in the room and cultural protocols are followed. You should always listen to others as if they have an important role in decision making, often there is a less hierarchical chain of authority than we often have in the US bureaucracies. - Gwen Bridge
• Use formal titles rather than first names until otherwise invited to do so. (e.g., Chief, Chairperson).
• Defer speaking time to Tribal and Indigenous Elders. This is particularly crucial when time is limited and an Elder wishes to speak. It is respectful to allow them to speak before oneself. It follows that, overall, listening more and talking less is good practice when meeting with Tribes and Indigenous communities.
• Do not interrupt Tribal or Indigenous speakers and avoid side conversations. Give the speaker full attention (e.g., turn off cell phones and put them away even if others do not, avoid looking at a watch).
• If food or refreshments are offered, be aware that these qualify as gifts. Exceptions may apply which may allow an employee to accept the gift, but if they anticipate being offered food or refreshments at a meeting or event, they should consult an ethics official for guidance on whether the food items can be accepted given the circumstances of the situation. Sharing food is important in many Tribal Nations and Indigenous communities and is often central in relationship building and setting up subsequent discussions for a successful outcome, so it is important to consider the ethical implications ahead of time. It is also appropriate to have Tribal or Indigenous Elders go first or be served first. If so, oblige the request graciously as Elders hold a respected status in Tribal and Indigenous communities.
• Expect periods of silence and try to avoid filling them. The pace of dialogue or knowledge sharing may be slower or different than one is accustomed to in other contexts. Practice sitting with the silent moments and try to embrace the silence and tune in more completely.
• Although it may be challenging, attempt to remain engaged when difficult or emotional topics are being discussed. A speaker may show deep emotion or cry given the historical trauma they carry. Accept the words as a gift and be witness to what is being shared. It is important to be present and not ignore or avoid the topic. Take cues from the speaker; if appropriate, thank the speaker for sharing a difficult or emotional topic.
• When asking questions, frame questions to seek clarification or additional information and avoid questions that are, or appear to be, dismissive of Indigenous Knowledge. 

This is not meant to be a comprehensive guide, but rather a guide to taking the first few steps. Do your research, read more guides, and move slowly. 

Kinship and reciprocity: The language structures kinship terms and relational descriptors in ways that automatically invoke responsibilities. When you speak about someone or something in nsyilxcn, you're simultaneously acknowledging your relationship and the obligations that flow from it.

Land-based ethics: Many words embed ecological knowledge and behavioral expectations. The language teaches how to interact with the land, animals, plants, and water through the terms used to describe them—these aren't neutral descriptors but carry protocols and responsibilities.

Processes not objects: Armstrong emphasizes that nsyilxcn is verb-heavy, focusing on processes, actions, and states of being rather than static nouns. This grammatical structure directs speakers toward understanding the world as dynamic and relational, where their actions matter and create consequences.

Armstrong discusses how the language embodies the concept of captikʷł—the idea of things being whole, complete, and properly interconnected. Speaking the language well means speaking in ways that maintain or restore this wholeness, which provides clear behavioral directives about how to act in community and with the natural world.

The language, in her view, is not just a communication tool but a philosophy, a legal system, and an ethical framework all at once. To speak nsyilxcn is to constantly practice and reinforce Syilx ways of being in the world.

The assumptions we make about language and the biases inherent within our own language are not something we typically reflect upon, but reflection is important for enabling you to demonstrate that you have been, listening and learning and can convey that you understand.

Reconciliation in relation to Indigenous and non-Indigenous societies, has no one consistent definition, but the intention of reconciliation guides our work, and is in the spirit of Treaties and commitment to relationships between Tribes and the US Government. Reconciliation fundamentally means the resolution of conflict. When working between Indigenous and non-Indigenous cultures, much of the challenges that arise are because of differences in worldview and a conflict of perspective about who has authority in society.

 In our work, we orient ourselves to understanding:

• The roots of this conflict
• Where does the conflict in worldview originate
• How to advance a relationship with different legislative structures. 

In order to reconcile, we must understand what conflict we are working to resolve. Conflicts in worldviews are centered around differing views on who, or what, has delegated decision-making authority. Conflict arises between the western assumption that humans have authority over the natural world, contrasting the common Indigenous assumption that non-human elements of the natural world have authority over humans. It is this set of relationships, and responsibilities to authority (the natural world), that have been disrupted by colonization. Reconciliation must, therefore, find a way to support the realignment of responsibility to non-human authority and allow these relationships to the land and things of the land to be practiced. In order to be able to advance reconciliation, these relationships between Indigenous Peoples and the elements of the natural world must heal first.

Indigenization presents a pathway for aligning organizations with vision and purpose, and activities with Indigenous knowledge and law. Indigenization is both a journey and a destination that creates a space for meaningful change in practices and structures. Through Indigenization, Indigenous laws and ways of knowing (epistemologies) are practiced equally with settler-colonial laws and ways of knowing. Instead of trying to decolonize a colonial system, Indigenization rebalances power and self-determination.  

How can organizations become prepared to practice Indigenization? We must first understand some foundational concepts and guiding documents to align our work with Indigenization practices. Then we can begin to implement new concepts that achieve this goal. 

Borrowed from Procedures for the Inclusion and Application of Indigenous Knowledge in the Actions of the Department Handbook from the Department of the Interior

We are all situated within one or more knowledge systems that are culturally influenced and that shape the ways we perceive, interact with, and understand the world. Knowledge systems are the foundation of all societies. They support and guide behavior, communication, decision making, and other aspects of life, including governance.13 Knowledge systems comprise individuals, practices, and institutions that organize the production, transfer, and use of knowledge. The dominant knowledge system in the United States is a Western knowledge system that shapes our interactions with each other and with the natural environment. 

There is no one universally accepted description of Indigenous Knowledge. Each description must be honored accordingly. Western descriptions and definitions of Indigenous Knowledge are defined in the English language and are often technical in nature. However, Western descriptions may lack the nuance of Indigenous languages and worldviews that embody Indigenous Knowledge. There are, however, generally agreed upon descriptions and foundational elements of Indigenous Knowledge.

• Indigenous Knowledge systems are bodies of observations, oral and written knowledge, innovations, technologies, practices, and beliefs developed by Indigenous Peoples through interaction and experience with the environment as well as lessons and skills passed from generation to generation. 

• Indigenous Knowledge is applied to phenomena across biological, physical, social, cultural, and spiritual systems. 

• Indigenous Knowledge was developed over millennia and continues to develop. 

• Indigenous Knowledge is developed, held, and stewarded by Indigenous Peoples and is often intrinsic within Indigenous traditions, customary law, or traditional governance structures and decision-making processes. 

• Indigenous Knowledge uses systematic methodologies and verification through repetition and observation and is derived from relationships with the environment and new technologies. It continues to evolve over time as the Earth changes and new generations are born. 

• Indigenous Knowledge rests upon the principle that all parts of our environment—the Earth; sky; animals, including humans; plants; waters; and fish—are important and related to one another. These relationships must be tended to and kept healthy and intact for future generations. Instead of viewing fish, wildlife, and plants as resources, Indigenous Knowledge considers them relations.

“Lakota Star Knowledge” refers to the traditional understanding and cultural  significance of the stars within the Lakota people’s worldview. Like many  Indigenous cultures, the Lakota have a rich cosmology that is deeply connected to their land, environment, and spiritual beliefs. Here are some key aspects of Lakota Star Knowledge: 

Celestial Navigation: The Lakota, like many other Indigenous cultures, have used the stars for  navigation. Traditional knowledge about the positions and movements of stars  has been passed down through generations, aiding in travel and seasonal  activities. 

Cultural and Spiritual Significance: Stars often hold profound cultural and spiritual significance. They are  woven into Lakota mythology, stories, and ceremonies. Specific stars or  constellations may be associated with particular deities, ancestors, or  important events in the Lakota oral tradition. 

Seasonal Calendars: The Lakota traditionally used celestial observations to mark the changing  seasons. The appearance of certain stars or constellations served as indicators  for specific activities, such as planting, harvesting, or ceremonial events. 

Teaching and Symbolism: Star knowledge is often used as a teaching tool, conveying important cultural  and moral lessons. The Lakota may use star stories to pass down knowledge  about ethics, values, and the interconnectedness of all living things. 

Connection to Nature: Lakota Star Knowledge is intertwined with a broader understanding of the  natural world. The movement of stars and celestial bodies is seen as part  of a larger cosmic dance that reflects the cyclical nature of life and the  interconnectedness of all things. 

Guidance for Daily Life: Traditional star knowledge may offer guidance for everyday life, including  insights into personal conduct, decision-making, and understanding one’s  place in the universe. 

Ceremonial Practices: Stars play a role in Lakota ceremonial practices. Certain celestial events or  alignments may be seen as auspicious times for specific ceremonies or rituals. 

Respect for the Night Sky: The Lakota, like many Indigenous cultures, often emphasize the importance  of maintaining the clarity of the night sky. Light pollution and environmental  changes that affect the visibility of stars are concerns for those who value  traditional star knowledge. 

It’s important to note that Lakota Star Knowledge is part of a broader Indigenous cosmology that reflects a holistic and interconnected worldview. The oral traditions and teachings passed down through generations contribute  to a profound understanding of the cosmos, emphasizing the relationship between the Earth, the sky, and the spiritual dimensions of life.

Yellowstone National Park, established in 1872, was the first official national park. The motivation for national parks began with the idea that the presence of humans upsets equilibrium and harms natural spaces, and the only way to protect those spaces is to keep humans out. Conservationists began calling for the establishment of wilderness areas to protect nature from human settlements. Yellowstone National Park became a model for land conservation that was applied to the establishments of national parks and protected areas across the United States, in Canada, and across the world. This model is known as the “Yellowstone Model” or the “Fortress Conservation Model,” acknowledging its focus on conservation through protection from human engagement.

However, the Yellowstone Model did not recognize that these natural wilderness areas had been maintained and cultivated by Indigenous peoples for ages through Indigenous conversation and sustainability practices built on cultural knowledge and experience. Examples of such practices include prescribed fires by the Karuk Tribe in California, dryland farming by the Hopi in Arizona, and buffalo restoration by the Blackfeet in Montana. Furthermore, Indigenous practices centered conservation as a practice of stewardship, emphasizing reciprocal relationships with the land. In direct contrast, the resource-based Western approach viewed the land as pristine and untouched and regarded people as a threat against the land, leading to the forceful removal of Indigenous peoples from their land.

Yellowstone National Park became a model for land conservation that was applied to the establishments of national parks across the United States, in Canada, and across the world. 

Partnerships between National Parks and Indigenous Nations represent a move towards more equitable conservation and climate change initiatives. It is important to recognize the harmful history as we move forward in partnership. In recent years, the U.S. government and the National Park Service have begun efforts to remedy these past harms, rebuild trust, and develop approaches to collaborate with Indigenous communities and Tribal Nations around conservation policies and practices through consultation and co-stewardship with Tribes. Early attempts to develop Tribal consultation policies and co-management agreements reinforced distrust because they did not value Western and Indigenous knowledge equally and kept colonial power dynamics in place. For example, Tribal consultation initially did not consider the sovereignty of Indigenous Knowledge, sometimes requiring that Tribes share sacred knowledge while continuing to control and limit their access to plants and ceremonial sites. However, today NPS is working towards engaging in ways that are more equitable, including Indigenous Knowledge and worldviews in policy development and land management through co-development and co-stewardship.  

In recent years, there has been a shift to engage in Tribal consultation in a way that is more equitable, including Indigenous Knowledge and worldviews in policy development and land management through co-development. These approaches move Tribal consultation from models in which conservation is done “To” or “For” the Indigenous communities and Tribal Nations, characteristic of Yellowstone and Yosemite, to models of collaboration carried out “With” or “Beside” Indigenous communities and Tribal Nations. Collaborations that are conducted ”With” Indigenous peoples include collaboration on land management such that Indigenous Knowledge is included in land management and policy development, but the power structure of the partnership is not equitable because Indigenous people do not have oversight over the land management. In a “Beside” model partnership, Indigenous Knowledge, laws, and beliefs are held equally to those of Western science and the U.S. Federal Government. The partnership involves equitable co-management and decision-making processes that remove power dynamics.

The development of Yellowstone and Yosemite, and other national parks established in the U.S. and across the world following the Yellowstone Model, have been described as examples of absence of collaboration with and consent from people Indigenous to the lands where the parks were established. A model that moves towards equitable conservation and co-stewardship instead focuses on collaboration “With” or “Beside” Indigenous communities and Tribal Nations, illustrated through the case stories shared in the next section. 

Toward Equitable, Collaborative Partnerships