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What role do Indigenous agricultural practices play in a just transition?

  • Writer: Palsa & Pulk
    Palsa & Pulk
  • Sep 29
  • 9 min read

An introduction to the role Indigenous knowledge plays in modern agriculture, and how Access and Benefit Sharing agreements can contribute to recognizing the value of this knowledge.



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Indigenous beliefs and regenerative agriculture


Agriculture is deeply intertwined with Indigenous rights. This nexus is, however, often overlooked in discussions. Indigenous societies differ in many ways from Western societies, particularly in their life philosophy. A characteristic trait of many Indigenous communities is their way of seeing spirituality, politics, sustainability and economy as interconnected aspects of life. They view themselves as part of a broader web of life, coexisting with plants and animals — rather than dominating them. This holistic understanding has allowed Indigenous groups to develop extensive knowledge that supports self-sufficiency in fundamental life aspects, such as food and shelter.[i]

 

In this context, it is worth noting that the term “regenerative agriculture” is currently widely used within sustainability discourses. “[R]egenerative agriculture is an ancient concept that originated with Indigenous peoples around the world more than a thousand years ago”.[ii] By using “farming methods that enrich the land”, regenerative agriculture allows the land to “continue to provide for present and future generations”.[iii] This approach to agriculture ties in with the common Indigenous world view of human and nature forming “a whole”.[iv]

 

Many Indigenous agricultural practices “actively safeguard forests, preserving biodiversity and keeping a delicate balance essential for both the environment and their own sustenance”.[v] One common example of this is agroforestry, where “growing crops [is done] in a way that mimics the forest and offers shade, protection, and nutrients”.[vi] Another key example is polyculture, “where many different types of crops are grown alongside each other”.[vii] In contrast to the common monocultures of modern Western agriculture, polycultures do not “deplet[e] the soil of nutrients” to the same degree and they mitigate “outbreaks of pests and disease”.[viii] This also means that polycultures do not create a need for ever-more chemical fertilizers.[ix]

 


What role does Indigenous knowledge play in modern agriculture?


In the agricultural sector today, many rural communities continue to rely on Indigenous knowledge to protect crops, preserve biodiversity, and enhance yields.[x] All in all, “[t]raditional Indigenous agricultural practices can serve as an essential guide in the widespread adoption of sustainable, regenerative agriculture methods”. This can also “mitigate emissions and adapt to a rapidly-changing climate”.[xi]

A good example of this can be seen in the context of rooibos (Aspalathus linearis), an endemic plant of South Africa’s Cape Floral Kingdom, specifically within the unique fynbos biome. For centuries, the Indigenous San and Khoi communities — the first known inhabitants of Southern Africa — have used rooibos for its known medicinal properties.[xii] Research indicates that these communities have lived in the region for over 20 000 years and are believed to have passed their knowledge of rooibos usage to European settlers in the 17th century.[xiii]



What are Access and Benefit Sharing agreements?


The Access and Benefit Sharing (ABS) framework, established by the 2014 Nagoya Protocol under the Convention on Biological Diversity, seeks to regulate how genetic resources are accessed and how the benefits derived from their use are shared amongst traditional knowledge holders.[xiv] This is important because certain genetic resources — such as plant species, seeds, or microorganisms — often carry significant value for industries — such as pharmaceuticals, agriculture, and biotechnology — due to their natural unique properties. In addition, many of these resources are deeply connected to Indigenous knowledge and cultures, which have helped them to develop and maintain these resources over generations.[xv]


Under the ABS framework, having access to genetic resources is always subject to conditions set by the provider country or community who carries the traditional knowledge. First of all, the process starts with the Prior Informed Consent (PIC) from the providers, which ensures that their rights and interests are respected before any commercial development takes place. Afterwards, the Mutually Agreed Terms (MAT) have to be developed, outlining the benefits that will be given to the providers by the users of the genetic resources. These benefits can be both monetary — such as royalties or licensing fees — as well as non-monetary — such as technology transfer, capacity building or research collaboration. Without a MAT in place, the ABS is not officially formalized.[xvi]


Enforcing ABS on certain genetic resources helps to fight against the exploitation of Indigenous communities and helps to ensure that they are acknowledged, valued, and compensated for their highly valuable contributions.[xvii] Acknowledgement to Indigenous communities is a crucial aspect to bear in mind, due to their importance in preserving biodiversity and their role in regenerative agriculture practices.[xviii] This framework does, however, not only support biodiversity conservation and sustainable use of genetic resources, but it also strengthens the rights of Indigenous Peoples by granting them a voice in decisions that impact their resources and knowledge.



A success story from South Africa


South Africa’s rich biodiversity makes for a great example in the ABS context. In the province of the Western Cape, rooibos (Aspalathus linearis), an endemic plant to the unique and highly biodiverse Fynbos biome can be found. This plant, which has been used for centuries by the Indigenous groups Khoi and San as an herbal remedy, became a globally traded commodity without a proper recognition of the role Indigenous knowledge played in the discovery and use of the plant. Yet, in 2019, after years of negotiations, an ABS agreement was established between industry stakeholders and the Indigenous Khoi and San councils, who are recognised as custodians of the traditional knowledge on rooibos.[xix] This new agreement allocates a 1.5% levy on the farm-gate price of unprocessed rooibos to benefit these two communities. This serves to acknowledge their historical contributions to the industry, which have influenced its current great success.[xx]


This landmark agreement, the first of its kind in the world, set a precedent for integrating Indigenous rights into biodiversity-based industries, setting a path for other genetic resources that also carry unrecognized traditional knowledge.[xxi] The rooibos example becomes a crucial blueprint in the current context where many genetic resources from biodiversity-rich countries are introduced on international markets, where they are included in pharmaceutical and cosmetics products. By ensuring ABS enforcement, communities — who have contributed to the development and usage of certain genetic resources — can benefit from the commercialization of these products, thereby creating fairer and more just industries.



Where is the room for improvement?


Despite the apparent positive outcomes of the ABS agreements, challenges still remain in fully showcasing the potential of ABS. As mentioned before, while the agreement includes monetary benefits, non-monetary benefits which can be difficult to quantify are still not fully factored in. Benefits — such as capacity building, social acknowledgement to lift up Indigenous proudness, and employment opportunities — still remain untouched and structural inequities in the rooibos industry persist.[xxii] Many of these inequities are also linked to South Africa’s legacy of having an apartheid political system. Overcoming these stark challenges is, therefore, strongly linked to and discussed in the current South African political agenda.

 

Some scholars argue that rather than redistributing power, ABS agreements risk legitimizing pre-existing inequalities by failing to challenge deeper structural injustices rooted in the industry and the country’s complex history of having an apartheid system.[xxiii] Nonetheless, valuable lessons can be drawn from this case study. The rooibos example highlights the need for stronger enforcement mechanisms, which seek to actually challenge deeper structural injustices. Examples of solutions include increasing transparency in benefit distribution and ensuring the active participation of Indigenous communities in decision-making processes. This, in turn, can lead to processes of co-creation and co-design, which are known to be more inclusive and effective to preserve Indigenous rights.[xxiv]



What role can Access and Benefit Sharing agreements play?


The rooibos ABS model offers valuable insights for other genetic resources that are now entering international markets. By recognizing and valuing traditional knowledge, ABS agreements can help ensure that local and Indigenous communities benefit meaningfully from the commercialization of these resources. This not only promotes a fairer distribution of benefits but also supports the sustainable use of biodiversity.


Businesses have a critical role to play by adopting ethical sourcing practices, engaging in fair trade initiatives, and supporting community-led governance models.[xxv] Companies that rely on imported genetic resources can promote equitable benefit-sharing by prioritizing products with ABS agreements in place. Even when formal ABS mechanisms are not enforced, businesses can still acknowledge the contributions of traditional knowledge holders through transparent and respectful marketing practices. In doing so, ABS becomes not just a legal tool, but a pathway towards more justice, inclusion, and sustainability in global value chains.



Ways forward for companies and Indigenous Peoples


Today, descendants of Indigenous communities continue to live in Southern Africa. Yet, many questions remain unanswered: Has the success of rooibos tea benefited the descendants of the Indigenous Peoples who first cultivated and used the plant? Have their knowledge and contributions been acknowledged and fairly compensated? And more broadly, how can businesses ensure that Indigenous and community rights are safeguarded in agricultural practices?


In this context, the use of legal measures — such as ABS agreements — is worth exploring. Being familiar with the implementation of ABS agreements and their provision of monetary and non-monetary agreements to Indigenous communities can provide options to companies.


Other ways of empowering Indigenous communities are also worth exploring. Examples of this entail including Indigenous representatives in decision-making roles within the company or industry organizations. Another possible alternative is to highlight the contributions of Indigenous communities in marketing and storytelling, while ensuring the communities are represented authentically and respectfully.


Explore our new app to learn more about the just transition and Indigenous Peoples’ right. The next newsletter will explore the use of bamboo for producing bioenergy. If you want to be notified when it comes out, please subscribe to our mailing list.



About the authors


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Aniol Gironès López is a geographer, who specializes in social justice and sustainability. He originally studied human geography at the University of Barcelona, and he is now pursuing an MSc in Sustainable Development at Utrecht University. Aniol’s current research examines the permitting system for wild-harvesting honeybush tea and its impact on marginalized communities in South Africa. In the past, Aniol collaborated with Palsa & Pulk to develop an interactive tool on the lifecycles of EV batteries.


Christine Nikander is the founder of the environmental and social sustainability consultancy, Palsa & Pulk. She frequently speaks and writes about the environmental and human rights issues that arise through global supply chains, the energy transition, and the mining of critical raw minerals. Christine studied law at the universities of Columbia (New York), Edinburgh (Scotland), and Leiden (the Netherlands). She has been writing The E-Waste Column weekly since 2022.



About Palsa & Pulk

Palsa & Pulk is an environmental and social sustainability consultancy. It provides compliance, governance, policy, and strategic advice to its clients. The consultancy’s work is mostly focused on supply chain governance, the just transition, circular economy, and human rights.


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[i] P. Velasco-Herrejón, T. Bauwens, and M. Calisto Friant, «Challenging dominant sustainability worldviews on the energy transition: Lessons from Indigenous communities in Mexico and a plea for pluriversal technologies», World Dev., vol. 150, p. 105725, Feb. 2022, https://doi.org/10.1016/j.worlddev.2021.105725.

[ii] Rainforest Alliance, The Indigenous Roots of Regenerative Agriculture. https://www.rainforest-alliance.org/insights/the-indigenous-roots-of-regenerative-agriculture/ (30.06.2025).

[iii] Rainforest Alliance, The Indigenous Roots of Regenerative Agriculture. https://www.rainforest-alliance.org/insights/the-indigenous-roots-of-regenerative-agriculture/ (30.06.2025).

[iv] Rainforest Alliance, The Indigenous Roots of Regenerative Agriculture. https://www.rainforest-alliance.org/insights/the-indigenous-roots-of-regenerative-agriculture/ (30.06.2025).

[v] Rainforest Alliance, The Indigenous Roots of Regenerative Agriculture. https://www.rainforest-alliance.org/insights/the-indigenous-roots-of-regenerative-agriculture/ (30.06.2025).

[vi] Rainforest Alliance, The Indigenous Roots of Regenerative Agriculture. https://www.rainforest-alliance.org/insights/the-indigenous-roots-of-regenerative-agriculture/ (30.06.2025).

[vii] Rainforest Alliance, The Indigenous Roots of Regenerative Agriculture. https://www.rainforest-alliance.org/insights/the-indigenous-roots-of-regenerative-agriculture/ (30.06.2025).

[viii] Rainforest Alliance, The Indigenous Roots of Regenerative Agriculture. https://www.rainforest-alliance.org/insights/the-indigenous-roots-of-regenerative-agriculture/ (30.06.2025).

[ix] Rainforest Alliance, The Indigenous Roots of Regenerative Agriculture. https://www.rainforest-alliance.org/insights/the-indigenous-roots-of-regenerative-agriculture/ (30.06.2025).

[x] O. L. Malapane, W. Musakwa, y N. Chanza, «Indigenous agricultural practices employed by the Vhavenda community in the Musina local municipality to promote sustainable environmental management», Heliyon, vol. 10, n.o 13, p. e33713, Jul. 2024, https://doi.org/10.1016/j.heliyon.2024.e33713.

[xi] Georgia Wluka, Growing Stronger: The Sustainable Roots of Indigenous Agriculture. https://www.eesi.org/articles/view/the-sustainable-roots-of-indigenous-agriculture (30.06.2025).

[xiii] S. Ives, «Farming the South African “Bush”: Ecologies of belonging and exclusion in rooibos tea», Am. Ethnol., vol. 41, n.o 4, pp. 698-713, Nov. 2014, https://doi.org/10.1111/amet.12106.

[xiv] Crouch, Neil R., Douwes, Errol, Wolfson, Maureen M., Smith, Gideon F., and Edwards, Trevor J.. (2008). South Africa's bioprospecting, access and benefit-sharing legislation: current realities, future complications, and a proposed alternative. South African Journal of Science, 104(9-10), 355-366, http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0038-23532008000500009&lng=en&tlng=en.

[xv] Fredriksson, M. (2020). Dilemmas of protection: decolonising the regulation of genetic resources as cultural heritage. International Journal of Heritage Studies, 27(7), 720–733, https://doi.org/10.1080/13527258.2020.1852295.

[xvi] Swiss Academy of Sciences, Agreement on Access and Benefit Sharing for Non-Commercial Research: Sector specific approach containing Model Clauses, https://www.cbd.int/abs/doc/model-clauses/noncommresearch-abs-agreement.pdf (30.06.2025).

[xviii] Rainforest Alliance, The Indigenous Roots of Regenerative Agriculture, https://www.rainforest-alliance.org/insights/the-indigenous-roots-of-regenerative-agriculture/ (30.06.2025).

[xix] D. Schroeder, R. Chennells, C. Louw, L. Snyders, and T. Hodges, «The Rooibos Benefit Sharing Agreement–Breaking New Ground with Respect, Honesty, Fairness, and Care», Camb. Q. Healthc. Ethics, vol. 29, n.o 2, pp. 285-301, Apr. 2020, https://doi.org/10.1017/s0963180119001075.

[xx] «Global lessons from South Africa’s rooibos compensation agreement», Nature, vol. 575, n.o 7782, pp. 258-258, Nov. 2019, https://doi.org/10.1038/d41586-019-03488-2.

[xxi] R. Wynberg, «Making sense of access and benefit sharing in the rooibos industry: towards a holistic, just and sustainable framing», South Afr. J. Bot., vol. 110, pp. 39-51, 2017, https://doi.org/10.1016/j.sajb.2016.09.015.

[xxii] R. Wynberg, «One step forward, two steps back: implementing access and benefit-sharing legislation in South Africa», Routledge Handb. Biodivers. Law, p. 421, 2017.

[xxiii] S. F. Ives, Steeped in Heritage: The Racial Politics of South African Rooibos Tea. Duke University Press, 2017. R. Wynberg, «One step forward, two steps back: implementing access and benefit-sharing legislation in South Africa», Routledge Handb. Biodivers. Law, p. 421, 2017.

[xxiv] D. Schroeder, R. Chennells, C. Louw, L. Snyders, and T. Hodges, «The Rooibos Benefit Sharing Agreement–Breaking New Ground with Respect, Honesty, Fairness, and Care», Camb. Q. Healthc. Ethics, vol. 29, n.o 2, pp. 285-301, Apr. 2020, https://doi.org/10.1017/s0963180119001075.

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