Sir

Working just south of Valentí Rull and Teresa Vegas-Vilarrúbia, we share the frustrations they describe on this page over obtaining permits — even though we only collect observations ('Biopiracy rules hinder conservation work' Nature 453, 26; 2008). However, we disagree with the implications they draw for conservation.

Biopiracy is a matter of deep concern for indigenous peoples, who all too often have had their heritage abused. Practical conservation actions must adapt accordingly.

In 2001–02, a Japanese company controversially registered the common name of the fruit 'cupuaçu' (Theobroma grandiflorum) as a trademark. This aroused a great deal of alarm.

Brazil's national justice secretary, Romeu Tuma, is now asking Congress to consider a bill requiring foreigners — individuals, religious groups and environmentalists — to have a permit before visiting the Amazon (see http://tinyurl.com/6kygfm).

Contact with indigenous peoples is also contentious for other reasons. Whatever the merits of scientific exploration, indigenous peoples need to know how to evaluate researchers' requests and find out what is in it for them. After all, outside contact sometimes means massive cultural disruption — as with oil exploration in the western Amazon.

Conservation professionals can do much to improve the situation. They can start by acknowledging the rights of indigenous peoples, as recognized by Article 31 of the United Nations Declaration on the Rights of Indigenous Peoples (see http://tinyurl.com/5okbd7). Then, they can investigate indigenous people's needs through personal contact.

Practical actions that can be undertaken by researchers include providing Global Positioning System units and training in how to use them so that peoples can define their territories, helping to market traditional handicrafts or ecotourism, and building schools. Free, informed consent, obtained in advance through the proper channels, can ensure meaningful participation of indigenous peoples in project design and implementation. This should also minimize confrontations and the delays they cause.

Such actions are not a quid pro quo, but arise from a sense of justice. They can provide an important framework of trust for the ultimate conservation question: will indigenous groups manage their own lands, their own biodiversity, in sustainable ways?

Scientific needs are one small step on the way to that dialogue. We should not miss that step by focusing only on completing research projects.