Livelihood Practices Research Articles

Highland communities’ climate change perceptions, climatic shocks and livelihood practices during COVID-19 pandemic

ABSTRACT Highland areas are more susceptible to climate change impacts. This study investigates the highland communities’ climate change perceptions, climatic hazards, and livelihood practices during the COVID-19 pandemic. Using a multi-stage random sampling technique, survey data were gathered from 425 respondents living in highland areas of Panchagarh district, a drought-prone region in Bangladesh. Perception analysis indicates that most respondents (77%) believe their area's climate has significantly changed over the past 10 years. The bivariate and multivariate regression model results reveal that age, education, income, occupation, land ownership, and socioeconomic status substantially impact local community perceptions of climate change and climatic shocks during the COVID-19 pandemic. Besides, land ownership, socioeconomic level, and crop sowing are also important determinants of erratic rainfall that impacts climate change and shocks during COVID-19. This study suggests the local government get involved and enhance the highland community's ability to adapt to climatic shocks.

Community Led Climate Adaptation: A case study of Whykong union, Teknaf Upazila under Coxsbazar district in Bangladesh

The study was conducted in Whykong union, Teknaf upazila under coxsbazar district, an area prone to climate-related vulnerabilities. The primary aims and objectives of the case study to assess the impact of climate change, economic condition and community led adaptation initiatives to the selected study location. Data was collected through self-selected sampling from the total amount of community by using KOBO data collection tools. The study reveals successful community-led adaptation practices, innovative approaches, and the impact of local empowerment on resilience. Females account for 55%, while males account for 45%. According to the data, the most common occupation among the participants was housewife, with a frequency of accounting for 54.84% of the total. 54.84% had an income level of less than 5000 BDT. The most prevalent challenge reported by the respondents is the Rohingya Crisis, with a frequency of 93.55%. Poverty is another major challenge, with a frequency of 70.97%. Water scarcity is also a significant challenge, reported by 67.74%. Respondent perception showed that the government which accounts for 74.19% of the total initiatives. The need for climate education and awareness is also recognized, accounting for 70.97% of the total initiatives. This highlights the importance of educating and creating awareness about climate change among the public. CBOs/NGOs/INGOs activities have also contributed significantly, with accounting for 70.97% of the total. Domestic rainwater harvesting accounts for 45% of the community-led initiatives. This initiative involves capturing and storing rainwater for domestic use. It helps to minimize water scarcity during dry periods and reduces reliance on groundwater sources. Pond Sand Filter (PSF) accounts for 30% of the community-led initiatives. It aims to protect the community from climate-related hazards. Diversification of livelihoods accounts for 65% of the community-led initiatives. It helps reduce dependence on climate-sensitive sectors and promotes sustainable livelihood practices. Community participation and decision-making account for 49% of the community-led initiatives. The insights derived from the case study have implications for policymakers, practitioners, and researchers involved in climate resilience efforts. Community-led adaptation in building climate resilience and fostering collaboration and integrating local knowledge into broader climate change mitigation and adaptation.

Nomadic Lifestyle and Sustainable Livelihood Practices of the Raute

The study highlights the significance of the Raute community, their unique traditional lifestyle, and the challenges they have faced with. It emphasizes the importance of protecting and supporting marginalized communities like the Raute, as well as the need for equitable development. The main objective of the study is to identify the traditional livelihood practices of the Raute tribe in Nepal. The research was carried out in different districts but was focused on the Raute tribe from Gurans Rural Municipality of karnali province in Nepal. This study used descriptive research techniques to look at quantitative and qualitative data from 149 people between the ages of 18 and 65. Purposive sampling was used to interview 70 Raute people in this age group as well as the Raute leader (Mukhiya). To validate qualitative findings, primary and secondary sources were used, as well as informal conversations took place with key persons of local authorities. The study revealed that the Raute tribe, which consists of 149 people and has 48 percent women, frequently, shifts their dwellings and uses building materials from the forest. They rely on government assistance and forest preservation activities for income because they lack formal education and employment. Child marriage, dangerous deliveries, a lack of awareness about family planning, and a dependence on conventional medicine are all causes for concern. The Karnali Province has taken steps to preserve Raute culture, however due to environmental changes; poverty and a lack of jobs still exist.

The Alternative Livelihood Practices Engaged by Artisanal Fishers for Household Improvements in Zanzibar Islands

This paper outlines the alternative livelihood practices used by artisanal fishers for household improvement in five Zanzibar Islands fishing villages: Kizimkazi Dimbani, Chwaka, Unguja Ukuu Kaepwani, Tumbe Mashariki, and Michenzani. The cross-sectional research design was used to collect quantitative data via a questionnaire survey and qualitative data via Focus Group Discussions (FGDs) and key informant interviews. Data were collected from a sample of 333 artisanal fishers drawn from the 1991 population using the Yamane formula. According to the findings of the study, approximately half of the artisanal fishers (53.45%) did not engage in any alternative livelihood practice to support the livelihood of their households and instead relied solely on artisanal fisheries. (23.12%) of the artisanal fishers were farmers, (9.91%) were seaweed farmers, and (5.41% were animal keepers. A small percentage of artisanal fishers (8.11%) engage in petty trade, tourism, and dagaa processing for sale. It is therefore recommended that the respective government, in collaboration with other fisheries stakeholders, establish the sustainability of alternative livelihood opportunities for artisanal fisher communities in order to improve their household livelihoods by diversifying their household survival and reducing the challenge of overexploitation of fishery resources.

Assessing key behavioural theories of drought risk adaptation: Evidence from rural Kenya.

The Horn of Africa Drylands are increasingly experiencing severe droughts, which impose a threat on traditional livelihood strategies. Understanding adaptation behavior in rural communities is key to helping reduce the impact of these droughts. We investigate adaptation behavior by assessing four established economic and social psychological theories on decision making under risk: expected utility theory (EUT), rank dependent utility theory (RDU), protection motivation theory (PMT), and theory of planned behavior (PMT). To measure adaptation behavior and the theory constructs, we conducted a household survey in Kenya (N=502). Regression analysis shows that the economic theories (EUT and RDU) have the best fit for our data. Risk and time preferences are found to play an important role in adaptation decisions. An analysis of differences in decision making for distinct types of adaptation measures shows that risk averse (agro-)pastoralists are more likely to implement adaptation measures that are adjustments to their current livelihood practices, and less willing to invest in adaptation measures that require a shift to other livelihood activities. Moreover, we find significant effects for elements of the social psychological theories (PMT and TPB). A person's belief in their own ability to implement an adaptation measure (perceived self-efficacy) and adaptation by family and friends are important factors in explaining adaptation decisions. Finally, we find that the type of adaptation measures that people implement is influenced by, among others, gender, education level, access to financial resources, and access to government support or aid. Our analysis gives insights into the drivers of individual adaptation decisions, which can enhance policies promoting adaptation of dryland communities.

Role of Villages and Villagers in Mitigating Climate Change: Need for Re-Culturing Livelihood and Unscientific Practices

Role of Villages and Villagers in Mitigating Climate Change: Need for Re-Culturing Livelihood and Unscientific Practices

Changing Livelihood, and Culture in Pattharkatta (Kushbadiya) Community of Nepal

Pattharkatta (Kusbadiya), one of the endangered communities of Nepal, have been using multiple livelihood strategies from carving grinding stone to wage labour. In course of selling and carving grinding stones, they still practice semi-nomadic characteristics like tribal peoples’ routine of periodically moving from one place to another. Due to the lack of their own registered land, they were compelled to many livelihood strategies because the traditional occupation was replaced by new technology. The decline of their traditional occupation and landlessness generate questions about the traditional livelihood and culture strategies of the community. What are the current livelihood practices of the Pattharkatta? How do they negotiate to change livelihood and culture? What are socio-cultural changes they experienced? Nowadays, they have settled in some public places near the road, rivers, and slum areas of the municipality. Some of them temporally migrated to the near market and road where they make and sell grinding stones. Some of them migrated to Kathmandu and temporally settled along the ring road at Balaju Bus Park, Kalanki, Chahabil, Basundhara, and Koteswor.
 By employing a mixed method design, the researcher collected information through observations and interviews with the selected informants in Kapilbastu and Kathmandu. Descriptive and narrative analysis of the data explored that they were temporarily settled in a public land by making temporary huts in public lands or lands allocated by the local bodies. Few of them continued in traditional occupations- making grinding stones, making brooms and ropes using jute fibers and rest of them changed their livelihood strategies and culture.

Establishment of Healthy Living Characters and The Inheritance of Local Wisdom Values in Miduana Indigenous Communities

Objective: The primary aim of this study is to explore the local wisdom, specifically the tetekon (rules), practiced by the Miduana indigenous people in their housing, livelihoods, and daily lifestyles. It also seeks to understand the process through which these values of local wisdom are passed down from the customary council to the younger generation in Indonesia. Theoretical Framework: The study is rooted in the understanding that indigenous communities like the Miduana people have unique traditional practices that govern their way of life. The concept of tetekon plays a central role in this community, influencing various aspects of their lives, from house construction to livelihood practices and overall life patterns. This framework considers the importance of inherited values within indigenous cultures and the role of the customary council and the community in preserving these traditions. Method: A descriptive method with qualitative characteristic data was employed for this research. Data collection involved observing daily life phenomena and conducting interviews with members of the customary council, local formal leaders, and indigenous peoples. Additionally, the study involved reviewing various library materials relevant to the phenomenon under study. Results: The findings reveal that the Miduana indigenous people actively implement tetekon in multiple aspects of their lives. Elders play a crucial role in exemplifying the preservation of local wisdom, evident in maintaining traditional house shapes, applying tetekon in rice cultivation, promoting positive thinking, and consuming healthy foods from nature. Furthermore, the transmission of local wisdom values occurs at both the family level, through interactional communication and dialogues between parents and children, and at the community level, via public communication in traditional rituals. Conclusion: This study concludes that the Miduana indigenous people's adherence to tetekon is a significant aspect of their cultural identity. The process of transmitting these values from older to younger generations is intricate, involving both familial and communal interactions. The persistent practice of these traditions among the younger generation highlights the dynamic nature of cultural transmission and the importance of indigenous wisdom in contemporary society.

Impacts of Natural Disaster on the People`s Livelihood and the Adaptation Strategies of Amrajuri, Pirojpur, Bangladesh

Bangladesh has ranked first out of 170 countries for its susceptibility to the impacts of climate change, including its deltaic and low-lying regions, irregular rainfall patterns, rise in the frequency and intensity of floods, cyclones, and droughts, as well as its propensity for bad weather in the Bay. The current study aims to investigate the effects of natural disasters on people's livelihoods in the Amrajuri union at Kaukhali Upazila, within the Pirojpur district. Due to its geographic location and socioeconomic status, this area is much more vulnerable to natural disasters like cyclones, floods, river bank erosion, heavy rainfall, and storm surges. The 'Sustainable Livelihood Framework' created by Chambers and Conway (1991) can be obtained by adapting ecological, social, or economic systems to present or anticipated climatic stimuli and their consequences or implications. Accordingly, primary household questionnaire surveys, key informant inter-views, and focus group discussions and secondary newspapers, journals, books, articles, websites, and union Parishad office data were gathered. About 36% people of the Amrajuri union are depended on agriculture as their primary or secondary livelihood. Natural disasters, such as cyclone and riverbank erosion have had a devastating impact on the study area's livelihoods in many sectors, including the lack of access to clean drinking water, malnutrition, extreme poverty, health issues, livelihood-related losses, and damage to crop cultivation, fisheries, poultry, and vegetable gardens, among other areas. People are utilizing alternative livelihood practices such as fish farming, livestock farming, tree planting, vegetable farming, joint common land cultivation, selling labor, poultry farming, migration, loans, and government assistance for livelihood security to combat the impacts on their way of life. They are also implementing significant adaptation strategies such as, diversification of livelihood, migration for labor, loans, and humanitarian relief. They also apply some sector-based coping strategies.

Public contestations against the disturbance, degradation, and destruction of sámi pastoral landscapes in northern Sweden

A new wave of encroachments is unfolding in Northern Sweden on the lands of Indigenous Sámi reindeer pastoralists. Even if the State and corporations may accept that landscape transformations represent threats to reindeer pastoralists' cultural and livelihood practices, attempts to redress these grievances often involve money to cover costs associated with feeding practices or mechanized transport. This paper considers these landscape transformations as driven by industrial capitalist expansion and underlying colonial relations, examining their broader implications on human-animal relations in pastoral landscapes. We apply an ecologically informed radical geography approach and conduct a content analysis of claims-making instances around the new wave of encroachments and their associated compensation schemes, complemented with basic GIS data. Relying on three cases of public contestations, we argue that encroachments represent threats that disturb, degrade, and destroy pastoral landscapes, and that while counter-hegemonic struggles try to diminish the reach of capital into these landscapes to maintain human-animal relations based on natural pastures, hegemonic actors seek to alter such relations to deepen capital's reach. Although reindeer pastoralists have many allies, we argue that broader coalitions are likely necessary to push for reforms of planning regimes that can enable multi-functionality and sustainability of landscapes in rural areas.

Mountain agropastoralism: traditional practices, institutions and pressures in the Indian Trans-Himalaya of Ladakh

Animal husbandry of agropastoral communities in the mountainous region of Leh, Ladakh, has been transformed in response to socio-economic and geo-political changes. This study investigates the current state of agropastoralism in the Trans-Himalaya of Leh, Ladakh, focusing on two objectives: understanding grazing management practices and examining socio-environmental factors affecting traditional pastoral livelihoods. Through a mixed-methods approach, including interviews and focus group discussions, this study explores resource utilisation patterns and decision-making processes within local communities and institutions based on a comparative approach in three pastoral areas of Ladakh. The resource utilisation pattern differs from village to village as a response to meet seasonal fodder demands; accordingly, high-altitude pastures are assessed in winter and/or summer seasons. Key stresses to the perpetuation of traditional pastoral knowledge include livelihood diversification, increasing dependence upon exogenous food production system and diminishing significance of traditional livelihood practices with improved connectivity, higher education aspirations and development of tourism and military services. Broadly, changes could be perceived from the abandonment of regular seasonal migration to pasturelands, in livestock composition and size and the decreasing number of households practising animal herding. Apart from socio-economic and developmental pressures, pastoral practices are simultaneously threatened by wild predators as well as by global warming-induced occurrence of extreme climatic events and pest attacks. While pastoral practices are carried on by a limited number of households in the three detailed study sites, knowledge pertaining to resource management, pastureland system and grazing pattern is still intact considering the resource seasonality and range of social and environmental pressures the region experiences. Ladakh’s agropastoral practices, rooted in local ecological knowledge, face challenges from socio-economic changes, risking climate resilience, ecosystem degradation, cultural loss and food security for agropastoral communities and broader societal contexts. Thus, it becomes vital to safeguard these indigenous livelihood practices and to promote a participatory approach to enhance capacity building for the continuation of the practice, which could contribute to local economies in areas with similar socio-environmental settings.

Community-based natural resource management and social exclusion in Zimbabwe

ABSTRACT Community-based natural resource management (CBNRM), which is aimed at ensuring meaningful participation of rural communities in decision-making and promoting sustainable utilisation of natural resources, has been criticised for excluding local communities from decision-making. Using the concept of social exclusion and a qualitative approach, the study's main objective was to analyse the exclusion faced by the minority Doma ethnic group in the Communal Areas Management Programme for Indigenous Resources (CAMPFIRE) programme in northern Zimbabwe. Findings showed that the Doma were excluded from decision-making related to wildlife management by powerful stakeholders, who included political elites, local authority officials, government conservation authorities, and the safari operator. The crux of this exclusion revolved around the large differences between their livelihood practices and those of the other stakeholders, their low-status position and peripheral location. The Doma also participated in their exclusion as they decided to take an indifferent approach to CAMPFIRE.

Thinglhang Lou: Linkages Between Swidden, Culture, and Ecology in Manipur, Northeast India

Emerging human ecological discussions bring forth literature and studies from marginalised groups and indigenous communities whose knowledge about nature and subsistence livelihood practices have long been seen as ‘non-scientific’ and, therefore, unworthy of serious research. As a result, perceptions of swidden cultivation as ‘destructive’ to ecosystems are changing, and studies now focus on the interlinkages of swidden farmers with land, animals, identity, and livelihoods. In this paper, we argue that swidden should be considered as a farming practice that goes beyond subsistence and overlaps with people's belief systems and social and eco-cultural lifeways. Using the notion of thinglhang lou, the swidden practice of Manipur's Kuki, we show the interlinkages between land, humans, and spirits and the important role they play in their socio-cultural worlds. Through ethnographic exploration involving participant observation, interviews, and focus group discussions among the Kuki, this study shows how and in what ways swidden farming helps in understanding cultural linkages with ecological sustainability. With modern developments radically altering the habitat and eroding cultural heritage, we argue that Kuki's notion of thinglhang lou can be a powerful contribution to our understanding of the environment and knowledge systems.

Livelihood as a Part of Ecosystem

The earning practices of rural residents have been transitioning from agricultural-based to a remittance-based economy. Data report that more than seventy five percent of population households in the study area are currently engaged in foreign employment. This phenomenon has had variety of impacts on both community and its ecological environment. However, academic discourse rarely delves into the changing dynamics of livelihood patterns and their interplay with the surrounding environment. This paper aims to examine the livelihood practices of people as a part of ecology. For the analysis of the objectives set here, mixed method has been deployed to collect and analyze the required data. Semi-structured interview is followed by observation as techniques to collect the information. The study reveals that the changing practice of the livelihood of the people has played a vital role to transform the operation modality of households in both the socio-economic and the physical, environmental dimensions. Moreover, from the analysis of collected data, it was found that the quantity of flora and fauna has increased significantly. The areas once utilized for grazing livestock and cultivation have been found to be rapidly transformed into overgrown and abandoned fields, as the lack of manpower has made it difficult to tend to the land used by the people. Thus, the study concludes livelihood as an integral part of ecology, continuously interacting with its surroundings and changes in its nature have also led to corresponding alterations in the size of components in ecosystem.

INDIGENOUS LIVELIHOOD PRACTICES OF THE PUROIK COMMUNITY OF ARUNACHAL PRADESH: A PERSPECTIVE ON POLICY CONSTRUCTION

Knowledge of natural resource management is key to sustainable livelihood. The indigenous worldview of the Puroik community is known for by its cultural uniqueness in terms of forest survival skills, food habits and other forms of livelihood practices. They practice non-agricultural activities like hunting, trapping, fishing, foraging and honey collections and different other. They grow and preserve the Sago palm trees as the flour produced from the palm trunks is used as their stable food. Although these forms of practices are not quite practicable now among the youths and urban dwellers, yet it is still prevalent among the interior community living in the deep forests and hilly terrains. The indigenous method of livelihood practices including food habits of the community lacks any technical analysis and in-depth research towards its sustainability, affordability and stability. In this regard, the present paper is an attempt to understand the indigenous methods of livelihood practices and draw perspectives towards policy construction on food security. The study was conducted in 9 (nine) Puroik Settlements under Nyapin Block in Kurung Kumey District of Arunachal Pradesh with a mixed research design approach to meet the objective of understanding the indigenous lifestyle. To achieve the objective of the study, an un-structured and open ended interview schedule was administered for data collection. The study reveals that the majority of people still practice their age-old indigenous way of life. The study also found that their forest-centric food habits can easily secure their life in any point of time, be it drought or any other challenging circumstances.

Pluralist Ethnobiology: Between Philosophical Reflection and Transdisciplinary Action

In the introduction to this special issue on ethnobiology and philosophy, we consider how the included papers show that ethnobiology is an inherently pluralist project that has a unique potential to foster inter- and transdisciplinary perspectives on issues such as the complex multispecies relations between humans and non-humans that one finds in livelihood practices such as farming and fishing, in conservation management, or in industrial resource extraction, which need to be addressed to deal with planetary challenges from climate change to food inequality. We also argue that a pluralist ethnobiology moves beyond priority disputes between different disciplines by recognizing that its foundations are inherently diverse but still embraces intellectual synthesis that brings insights from various fields together. We provide, finally, an overview of the contributions to the special issue.

Reframing rangeland systems science research in Kenya: a synthesis of social-science mixed methods to inform integrative analysis of landscape pattern and process

ContextInterdisciplinary borrowing between ecology and the social sciences has produced numerous insights about pastoral livelihood practices and rangeland ecology, demonstrating how people practicing pastoralism constantly modify their practices to adapt to social, political, economic, and biophysical change.ObjectivesI outline an approach for integrating research on pastoral livelihoods into a landscape ecology framework. I focus on access to land and resources, and an integrative approach to scale, to assess the relationship between landscape and social processes.MethodsI use remotely sensed data and ethnographic analysis of livelihood change in two semi-arid contexts in Kenya to compare broad scale changes in pastoral mobility to spatio-temporal patterns of variability in rainfall and vegetation productivity. I then synthesize the political, economic, and social relations that have most prominently influenced access to land and restructured landscape process at finer scales.ResultsSpatial controls have been imposed on land use that have increasingly partitioned landscapes and concentrated pastoral access to land. Access to land has also been influenced by changes in social norms, employment, and market relations. Informal rules and norms, social differentiation, and exclusionary partitions have produced socially differentiated land use intensity gradients and novel landscape processes that have not previously been considered in landscape analyses in Kenya.ConclusionsUnderstanding access, land use, and landscape processes as intertwined, with uneven processes of land and resource capture at different scales, would enable landscape ecologists to choose observational scales relevant to rural livelihoods and sensitive to power asymmetries, creating robust analytical linkages between social and ecological processes.

Purification as a tactic of marginalisation in business-community relations: Epistemic dimensions in the exclusion of Indigeneity in Arctic development strategy

This study reveals the tactic of purification as a form of neo-colonial marginalisation present in contemporary development strategies on Indigenous lands. The research is based on my fieldwork study of exclusive tactics in a contemporary development conflict on Indigenous lands: the Arctic Railway project in Sápmi, in Northern Europe. The tactic of purification works through the selective use of opposites in excluding Indigeneity. On the one hand, ‘pure’ Indigeneity is an excuse for proponents of extractive development projects to exclude Indigenous knowledge and identities as ‘too Indigenous’ according to modern standards, denouncing them as ‘backward’, ‘only culture’, ‘not profitable’, or ‘without knowledge’. Yet, simultaneously, a resemblance to profitable livelihood practices, beyond culture, the use of several knowledge systems, and multi-ethnicity in communities, is deemed ‘too modern’, therefore ‘not pure enough’, thus invalidating Indigeneity. Building on classification systems introduced during colonialism, settler societies employ purification as a tactic to deny Indigenous peoples their right to decolonisation projects, and strengthen their control of Indigenous lands. The purification tactic thereby enables the expansion of the modern-colonial capitalist world order.

Dimensions of women’s mobility, livelihoods and vulnerability in artisanal and small-scale mining-induced local economy

Dominant artisanal and small-scale mining (ASM) narratives highlight the invisibility of women’s livelihoods and gendered struggles in the sector. Indeed, livelihood practices in ASM, how daily mobilities facilitate these practices and the specific vulnerabilities women face are still understudied and undertheorised. Drawing on qualitative research in Prestea-Bondaye mining area (PBMA), Ghana, we explore the livelihood dimensions, forms of mobility and vulnerabilities of women in ASM from an open rural economy perspective where ASM serves as a centrifugal force that pulls or drives the emergence and sustenance of both farm and other off-farm livelihood activities. Our findings highlight two forms of mobility (i.e. outside the mining communities to ASM spaces, and to/within the mining communities) that are tied to different livelihood practices and vulnerabilities. From our inquiry, women build livelihoods in an ASM-induced local economy in three different forms: permanent, temporary, and indirect. The indirect livelihoods women build in an ASM-induced local economy include: 1) ‘san ban ho’ (side-work livelihood based on credit conditions), 2) petty-trading in ASM spaces, 3) home-based trading, 4) market-day trading, 5) commuting trading, and 6) underground pit ‘ghetto’ sponsorship. The findings show that while daily mobility shape the viability of livelihood-building efforts in an ASM-induced local economy, in most cases women experience different social and economic vulnerabilities that impact their health and livelihood benefits. Implications of our findings for policy and practice are further discussed.

Decolonizing wildfire risk management: indigenous responses to fire criminalization policies and increasingly flammable forest landscapes in Lomerío, Bolivia

Drawing on decolonial thought, this article provides a perspective on local indigenous knowledge and governance systems as a resource for informing wildfire risk policy approaches and collaborative environmental security. In 2019, the Indigenous Territory of Lomerío in Bolivia was heavily affected by wildfires, due to a combination of fires that penetrated the territory from outside and others that spread from inside. As result, the Bolivian Forest Management Agency (ABT) started threatening indigenous people with criminal action for using fire in their livelihood practices. In response, in 2020 and with the support of several institutions, the Union of Indigenous Communities of Lomerío (CICOL) initiated a series of activities to ensure local control of wildfire risk management in the territory. These include a written burning protocol, a fire monitoring programme, water basin and forest conservation policies, participatory research conducted by indigenous researchers about the use of fire in Lomerío and cultural revitalization strategies. The article presents the results of these different strategies and their contributions to creating awareness of appropriate regulations for wildfire risk management by national authorities from the perspective of the Monkoxɨ indigenous people.