Multilevel societies (MLSs), where social levels are hierarchically nested within each other, are considered one of the most complex forms of animal societies. Although thought to mainly occurs in mammals, it is suggested that MLSs could be under‐detected in birds. Here, we propose that the emergence of MLSs could be common in cooperatively breeding birds, as both systems are favoured by similar ecological and social drivers. We first investigate this proposition by systematically comparing evidence for multilevel social structure in cooperative and non‐cooperative birds in Australia and New Zealand, a global hotspot for cooperative breeding. We then analyse non‐breeding social networks of cooperatively breeding superb fairy‐wrens (Malurus cyaneus) to reveal their structured multilevel society, with three hierarchical social levels that are stable across years. Our results confirm recent predictions that MLSs are likely to be widespread in birds and suggest that these societies could be particularly common in cooperatively breeding birds.

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Summary Nature conservation in both theory and practice is increasingly looking to understand different knowledge systems, including Indigenous worldviews, to achieve complementary conservation and socio‐cultural goals. Here, we share stories from one of the longest running Indigenous Protected Areas (IPAs), Walalkara IPA, by Langaliki Robin, daughter of the founders of the IPA, who reflected on her parents’ lessons about how Tjukurpa (Dreaming Law) is essential for conservation. Grounded theory analysis of her interview identified the importance of Tjukurpa and the role of Langaliki’s parents, particularly her father Tjilpi Robin Kankapankatja in the establishment of the IPA. Tjukurpa was asserted as a core cultural knowledge system that provides Indigenous people with motivation, strength and well‐being, allowing them to maintain access to Country and work cross‐culturally. Tjukurpa influenced the initial declaration, roads and physical layout of the protected area and continues to guide the daily work activities of IPA rangers. According to Langaliki, the key to maintaining strong people and Country is to pass on cultural knowledge and Tjukurpa from generation to generation, especially to younger people. This research suggested that by knowing who the key knowledge holders are, respecting that Tjukurpa exists without being privy to the details, and continuing multi‐generational access to Country, conservation programmes that embrace Indigenous ways of knowing and doing can achieve successful outcomes for nature conservation and Indigenous well‐being.

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