Palola viridis is an edible sea worm with high economic, cultural and nutritional value fished throughout all the Asia Pacific region. In East Timor, this sea worm is called meci by the Fataluku indigenous community living in the Lautem municipality. The meci fishery is a collective fishery that occurs once or twice a year during the spawning of Palola viridis. Local knowledge can predict the spawning by assessing the position of the stars, the phase of the moon, and the dynamics of the tides. This fishery implies high social interaction and deploys different cultural relationships with the sea. The meci is highly valued not only for its taste, but also because it is considered a medicine to relieve disease and suffering. Traditionally, meci ceremonies and rituals take place before the fishery starts: the chief of the clan who owns the meci talks to the nature and requests access, authorization and protection for all the people who will enter the ocean to fish. When the clan chief authorization is given, the fishery can start,  the people are allowed to enter the ocean, and they divide themselves into few different groups and stand in a circle side by side while singing and calling for the meci to come “Meci ohhhhhh, meci ohhhhh”. We carried an ethnoecological research in the Lautem Municipality to comprehend the dynamics of the meci fishery from a cultural, social, ecological and economic perspective. Interviews, participatory observation and assessment of meci landings were deployed. We found that this fishery is a major cultural event for the Fataluku people, especially for those living in Com, Tutuala and Lore. It mobilizes more than 5000 people including women, men and children who come not only from coastal areas but also from the mountains. Meci fishing landings were approximately of 300 grams per person and 100% of these landings were used for household consumption. Indeed, people who collect larger quantities informed that they can also sell a small water bottle filled of meci for 10 dollars. The meci can be consumed up to six to twelve months after collection if it is stored in a dry bamboo. Today, the rituals, traditional ceremonies and taboos related to this collective fishery are changing with the coming of new fishing equipments and electronic items. While the older people want to keep the traditional practices alive such as the use of fire leaves torches, the use of hands for meci collection, the singing of traditional songs and the use of taboos and social restrictions, the new generations come with rechargeable lamps, alcohol, fishing nets and speakers.  These differents interactions with the ocean create social tensions between groups of peoples and between generations. In order to enhance the understanding and the sustainability of this fishery for the Fataluku community, we call for a better transmission of local knowledge and practices between generations, and for the local government to recognize the unique cultural value of meci and to provide spaces of dialogue and exchange of ideas between community members during the year and before the fishery starts.

How to cite: dos Santos, Z. F. and Burgos, A.: Cultural and socio-economic changes and challenges of the Palola viridis fishery in East Timor: local knowledge and sustainable perspectives from the Fataluku community, One Ocean Science Congress 2025, Nice, France, 3–6 Jun 2025, OOS2025-955, https://doi.org/10.5194/oos2025-955, 2025.

Since their creation, MPAs have established themselves as tools for biodiversity conservation and fisheries management, as well as for the socio-economic development of local communities. In this respect, they are fully supported by the Convention on Biological Diversity (CBD), which, by rehabilitating the rights of indigenous “communities” to access natural resources and their local knowledge, encourages the fair and equitable sharing of the benefits arising from biodiversity conservation. In the field, this is reflected, on the one hand, by the emergence of modes of governance presented as “participatory”, through which local communities would be key players in the elaboration and implementation of MPA management rules and mechanisms. On the other hand, the establishment of MPAs has aroused a great deal of interest in access to the advantages and benefits derived from conservation, which are intended to compensate for the ban on fishing in classified waters and the exploitation of shellfish resources, particularly by women. These measures, seen as a deprivation of the rights of “local communities”, were to be altered by a socio-economic enhancement of these protected areas.

Although MPAs have in some respects contributed to better conservation of marine and coastal ecosystems, the objectives of “shared” governance and access to resources are far from being achieved. This paper aims to show that, twenty years after the first MPAs in Senegal, the effective participation of local communities and access to the ecological and economic benefits of conservation are still problematic. I will first explore the ecological and/or social characteristics and benefits of MPAs. Secondly, I will analyze access to these benefits: Who? Who? Through what channels and mechanisms? How is this access legitimized in the field?

How to cite: Diallo, M.: A “community” marine protected area, ecological and/or social characteristics and benefits, One Ocean Science Congress 2025, Nice, France, 3–6 Jun 2025, OOS2025-165, https://doi.org/10.5194/oos2025-165, 2025.

Within indigenous food production systems, fish and marine invertebrates are fundamental sources of nutrition and health. Coastal indigenous people consume up to 15 times more fish than non-indigenous individuals living in the same country. And yet the importance of indigenous fisheries extends beyond these key nutritional components, forging major social, cultural, and cosmological links between indigenous peoples and their environment. This presentation focuses on analyzing the various roles that the ocean plays in indigenous peoples’ lives, not only in terms of food security and nutrition but also in terms of livelihoods, culture, and well-being. The research, carried out under the illuminating Hidden Harvest project, provides a snapshot of the state of indigenous peoples fisheries, including the features, values, and practices that set them apart and the experiences that draw them together. Specific ethnographic examples from diverse geographic regions will illustrate indigenous fisheries systems, moving past the diversity of fishing practices to evidence the changes and challenges that affect indigenous fisheries today. It adopts a holistic approach that places emphasis on aspects such as vernacular denominations, local ecological knowledge, spatial cognition, and links to territories, as well as on marginalization issues, environmental injustice, global changes and current challenges for the sustainability of indigenous people's fisheries. The originality of the analysis resides in the aim to relate the socio-cultural, ecological, political, and economic dimensions of indigenous peoples to understand their fisheries systems and evolving interactions with the marine environment.

How to cite: Burgos, A.: Indigenous peoples fisheries: cultural interactions, social-ecological contributions and sustainability challenges, One Ocean Science Congress 2025, Nice, France, 3–6 Jun 2025, OOS2025-1444, https://doi.org/10.5194/oos2025-1444, 2025.

This presentation contributes to the "Indigenous Peoples: Knowledge Systems, Fisheries, and Environmental Challenges" panel by showcasing insights from a pilot project by the International Panel for Ocean Sustainability (IPOS) with partners in Costa Rica, and a transformative initiative in Brazil. Both are national level projects aimed at integrating knowledge of marginalized voices in the promotion of marine sustainability and equitable governance, those from early career ocean professionals and Indigenous Peoples and Local Communities.

The Costa Rica pilot identifies challenges and opportunities for engaging Indigenous Peoples and Local Communities (IPLCs) in ocean governance, focusing on small-scale fisherfolks. Fisherwomen are highlighted for their critical but often invisible roles in managing resources, sustaining livelihoods, and preserving cultural heritage. The project benefit from on-going participatory workshops, consultations, and capacity-building activities led by fisherfolk organizations, to upscale weaving of diverse knowledge systems into global ocean governance. By blending ILK with scientific perspectives, the project aims to contribute to inclusive and transformative ocean governance, aligned with the Global Biodiversity Framework (GBF) and the UN Ocean Decade.

The Brazilian case study complements the Costa Rican pilot by applying Marine Learning Networks (MLNs) and Media and Information Ocean Literacy (MIOL) to empower stakeholders and foster transformative capacity. The Brazilian initiative, led by PainelMar, builds transformative capacities through educommunicative approaches. The Brazilian Ocean Horizon program (2019–2022) emphasized leadership, skills, and actions for transforming ocean governance, using MLNs and MIOL to empower early-career ocean professionals and civil society.

These projects embrace the overarching perspective of Blue Hope, emerging at the intersection of education, communication, and networked action. In Costa Rica, the project similarly engages small-scale fisherfolks through co-designed processes involving communities, policymakers, and scientists. This aligns with the Brazilian approach of enhancing community participation and enabling marginalized groups to influence policy. Both case studies highlight opportunities and challenges in integrating diverse knowledge systems and bridging divides between traditional and scientific knowledge.

These initiatives focus on building transformative capacities to address power asymmetries in ocean governance. By engaging youth and fisherfolk leaders and other marginalized groups, they aim to create a more balanced and inclusive governance framework. The Brazilian case highlights how education, communication and networking combined empowers communities, fostering participation in national marine policy. This complements the Costa Rican pilot's strategies, but also challenges and opportunities for weaving ILK into global science-policy-society interfaces, hopefully fostering inclusivity and equitability.

Ultimately, this presentation demonstrates how insights from the Costa Rican pilot and the Brazilian Ocean Horizon program can bridge deep blue social-ecological divides, fostering resilient and inclusive ocean governance. By integrating diverse knowledge systems, both projects contribute to the aspirations of the UN Ocean Decade—creating a transformative "ecosystem of partners" to advance ocean sustainability. These case studies illustrate how local practices and knowledge-sharing can inform broader governance frameworks, providing insights for international dialogues, including the United Nations Ocean Conference (UNOC) and the evolving IPOS initiative.

How to cite: Gerhardinger, L.: Blue Hope at the Intersection of Education, Communication, and Networked Action, One Ocean Science Congress 2025, Nice, France, 3–6 Jun 2025, OOS2025-102, https://doi.org/10.5194/oos2025-102, 2025.

Long ignored, even scorned and marginalized, the knowledge, traditions and innovations of Indigenous People and Local Communities (IPLCs) were officially recognized for the in situ conservation of biodiversity in the preamble to the CBD in 1992 (Article 8J), and since then, they have continued to be highlighted. This recognition reflects a concern not only for inclusiveness and justice, but also for the effectiveness and sustainability of public policies. It can be applied in a variety of ways, depending on the context and scale (from local to global). In the context of both IPBES, it has led to a paradigm shift in the relationship between humans and nature, with the notion of “ecosystem service” being replaced by that of “contribution”, and a shift in focus from nature-culture dualism (if not opposition) to reconciliation between all living things.

The fact remains, however, that the pluriversity of local knowledge is struggling to be truly taken into account in the face of market forces (and consumerism) and the omnipotence (universality) of “Western” technical and scientific rationality.

This communication aims to show the changes in discourse with regard to local (ecological) knowledge in a globalized and uncertain world, and looks at the risks of instrumentalization and essentialization of local knowledge, and the need to identify the levers and barriers to transformative change.

How to cite: Cormier-Salem, M.-C.: Considering the Local Knowledge: an ecological request, an ethical imperative , One Ocean Science Congress 2025, Nice, France, 3–6 Jun 2025, OOS2025-105, https://doi.org/10.5194/oos2025-105, 2025.

Decolonizing science is essential for achieving a sustainable ocean and fostering a holistic approach to marine stewardship. Historically, ocean science has been dominated by Western methodologies, often side-lining Indigenous and local knowledge systems. This exclusion has not only limited the scope of scientific understanding but has also marginalized communities with profound, place-based insights into marine ecosystems. Indigenous people and local communities (IPLCs) have stewarded coastal and ocean spaces for millennia, drawing on ecological knowledge and cultural practices deeply rooted in their interactions with these environments. Recognizing and integrating these knowledge systems into mainstream ocean science is thus critical for achieving sustainable, equitable, and culturally relevant decision pathways to support globally agreed targets such as SDG14. In many cases, Indigenous knowledge systems provide insights that Western science lacks, especially in understanding long-term environmental changes, species behaviour, and ecosystem dynamics. By embracing Indigenous knowledge, science can expand its toolkit, enhancing resilience and adaptability in the evidence base to guide decision making. A genuinely inclusive approach to ocean sustainability also calls for rethinking power dynamics in marine governance and research. New mechanisms are required to ensure that a level playing field is created so that pathways towards sustainability are shaped by the needs and values of those directly impacted by ocean degradation. The emerging International Platform for Ocean Sustainability (IPOS) aims to contribute to this inclusive approach.  A Handbook of Best Practices has been developed to guide the substantive design of the services to be provided, the composition and processes of selection for its institutional arrangements, as well as robust co-construction principles and equity guidelines. An IPOS shaped by these best practices  will contribute to more adaptive and responsive ocean science, which in turn can provide a repository of evidence for informed decision making. This  inclusive approach  is indispensable for tackling the complex challenges of ocean degradation, as it bridges gaps between local insights and scientific innovation. Ultimately, by embracing all knowledge systems, ocean science can move toward a future that respects cultural diversity, fosters resilience, and sustains both human and ecological communities.

How to cite: Brodie Rudolph, T.: Decolonising ocean science for a sustainable ocean, One Ocean Science Congress 2025, Nice, France, 3–6 Jun 2025, OOS2025-503, https://doi.org/10.5194/oos2025-503, 2025.

There is a growing understanding at global level on the importance of preserving Indigenous Peoples' food and knowledge systems. Those not only play a determinant role in the food security and well-being of the 476 million of Indigenous Peoples worldwide. They can also provide some of the answers for the transformation towards more sustainable food systems across the world.

Indigenous Peoples’ food systems share unique and common characteristics of sustainability and resilience. In particular, they are based on both food generation (e.g. fishing, hunting, gathering) and food production (e.g. shifting cultivation, herding), and are rooted in unique worldviews, values and knowledge systems. Indigenous Peoples’ knowledge systems are carried from one generation to another thanks to specific ways of learning embodied in their languages. 

Whilst a right-based approach (UNDRIP, FPIC) is a pre-condition to design effective policies aiming to support Indigenous Peoples’ food systems, there is primarily the need to also better understand those. In 2015, FAO Members endorsed the Voluntary Guidelines for Securing Sustainable Small-Scale Fisheries in the Context of Food Security and Poverty Eradication aligned with those international legal frameworks.

In this context, Global-Hub on Indigenous Peoples’ Food Systems pioneers new ways in which knowledge is created. It brings together Indigenous and non-Indigenous experts to generate evidence and bridge the gap of knowledge between scientific and Indigenous Peoples’ knowledge systems.

Since its official endorsement in 2020, the Global-Hub has published several technical papers, inviting to rethink the hierarchies of knowledge, and support global policy processes that may affect Indigenous Peoples’ food and knowledge systems.

Recently, FAO PSUI and the Global-Hub have deepened their work on marine and freshwater-based food systems. In 2021, FAO worked with Massey university, Alliance of BI-CIAT, and the Melanesians people of Baniata to profile to profile their food system in Solomon Islands. It resulted in an increased understanding on the challenges faced by this community despite the outstanding biodiversity available for their food and nutrition.

In 2023, FAO hosted the II Session of the UN Global Indigenous Youth Forum, that brought together 186 Indigenous Youth from the seven socio-cultural regions. The resulting Rome Declaration on Safeguarding Seven Generations in Times of Food, Social and Ecological Crisis provides 49 policy recommendations distributed around 7 main thematic areas. The 20 Indigenous Youth from the Pacific delegation emphasized on the need to preserve their food and knowledge systems in the context of increasing impacts of climate change. Finally, in 2023, the Global-Hub created a Pacific Research Group dedicated to the better understanding and preservation of Indigenous Peoples’ food and knowledge systems in the region.

How to cite: Fernandez de larrinoa, Y. and Brunel, A.: Indigenous peoples' knowledge systems, fisheries and environmental challenges: Contributions from FAO, One Ocean Science Congress 2025, Nice, France, 3–6 Jun 2025, OOS2025-1506, https://doi.org/10.5194/oos2025-1506, 2025.