Rangelands and savannas occupy 70% of the Australian continent and are mainly used for commercial grazing of sheep and cattle. In the center and north, where there are extensive areas of indigenous land ownership and pastoral production is less intensive, savanna burning is frequent. Greenhouse gas emissions from rangelands have been overwhelmingly from land clearing and methane production by livestock.

Globally, colonialism resulted in the suppression of aboriginal land management practices, abetted by the concept of terra nullius, “belonging to no one”; the belief that aboriginal people had little influence on or ownership of the land. Until recently, this ideology was entrenched in resource management and policy. Traditional ecological knowledge, historical ecology, archaeology, and palaeoecological research have shown these assumptions to be wrong.

Among the Dayak people in East Kalimantan, simpukng (“forest gardens”) are an important component of their traditional farming systems. Simpukng is managed secondary forests in which selected species of fruits, rattan, bamboo, timber and other plants are planted. While most are owned by families and passed down from one generation to the next, some are managed on a communal basis. Complex customary Dayak rules exist that control the use and inheritance of these forests that help to avoid over-exploitation of resources.

Amazonian plant management is perhaps nowhere as intense as in homegardens and swiddens. A quantitative ethnobotanical study was conducted in Indigenous Territory and National Park Isiboro-Sécure, Bolivia, to investigate plant use and management in homegardens and swiddens by local Yuracaré and Trinitario ethnic groups. Ethnobotanical data of plants were obtained from 11 Yuracaré and 11 Trinitario participants through semistructured interviews.

We investigated the relationships of land tenure, biological, cultural and spatial variables and their effect on the intensity of management of 20 edible plants used by the Santa Maria Tecomavaca community in Oaxaca State, Mexico. We developed a non-linear generalized model showing that land ownership, cultural importance and biological characteristics of a plant are the most significant factors influencing farmers' decisions to intensify management of plant resources.

The spread of industrial civilizations has been particularly traumatic for the last remaining hunter-gatherer societies. Manifestations of this include expatriation from ancestral lands, sickness, poverty, and environmental degradation. Northern Australia has been no exception despite remaining a stronghold of Aboriginal cultures and still containing vast areas of relatively intact landscapes. Most Aboriginal people reside in remote settlements where they remain on the negative extreme of basic indicators such as life expectancy and educational attainment.

This study looks at wood curio carving in Victoria Falls, Zimbabwe, Africa. Although the local people, Ndebele and Shona, have always carved, they now face a weakened economy, due in large part to land reforms in 2000. Thus, more people sculpt wood as a form of livelihood. As one man said “Starvation taught me art”. As a result, gender roles are shifting as men and women begin to enter realms previously reserved for the other. Environmentally, carvers poaching trees deforests the woodlands. As more individuals turn to making crafts sustainability deteriorates.

Mosaic burning is the deliberate creation of a mosaic of patches representing different fire histories. It is often recommended for management of Australia’s natural landscapes, on the assumption that it enhances biodiversity and reduces fire hazard through increased spatial and temporal diversity of fuel loads and species composition. It is also suggested that such fire practices were used throughout Australia by traditionally living Aboriginal people.

Among the remaining tropical forests of lowland Latin America, many are inhabited by indigenous peoples, and the sustainability of their land uses is a point of heated debate in the conservation community. Numerous small-scale studies have documented changes in indigenous land use in individual communities in the context of expanding frontier settlements and markets, but few studies have included larger populations or multiple ethnic groups.

Understanding both the carbon dynamics within Australia’s northern savannas and the opportunities presented through diversification into carbon markets is of relevance to pastoral land managers both in Australia and globally. The Indigenous Land Corporation (ILC), through its role in assisting Indigenous people to acquire and manage land for cultural, social, environmental and economic benefits, has operated in the carbon market and is keen to continue working with its partners to explore the opportunities to develop and broaden this further.

Indigenous people's struggles in South India for the last four decades have been centred on the general politics of land rights. However, struggles in the recent past have been clearly delineated as striving to not merely gain access to land for cultivation, but also to claim formal individual titles to parcels of land.

The term, Working Knowledge, is introduced to describe the content of a local cross-cultural knowledge recovery and integration project focussed on the indigenous-owned Oriners pastoral lease near Kowanyama on the Cape York Peninsula, Queensland. Social and biophysical scientific researchers collaborated with indigenous people, non-indigenous pastoralists, and an indigenous natural resource management (NRM) agency to record key ecological, hydrological and geomorphological features of this intermittently occupied and environmentally valuable ‘flooded forest’ country.