The argument laid out in the book posits the creative possibilities that emerge from the relationship between ‘tradition’ and ‘innovation’ in enriching the Iban pua kumbu weaving practice, with particular reference to the community at Rumah Garie, Sarawak, Malaysia. From the very outset, the significance of knowledge is foregrounded. The introductory Chap. 1, ‘Indigenous Knowledge and Community Experience’, rejects the idea that knowledge is a given. Rather, the discussion sets out how Indigenous peoples and those who study them can create the very grounds for mutual understanding in a rapidly changing world. In this sense, I argue that knowledge can best be defined as a ‘capacity for action’, since this signifies both empowerment and agency. In other words, the knowledge generated, carried and transmitted by the female weavers of Rumah Garie lies at the very heart of any understanding of why pua kumbu was and remains so important to their lifeworlds. I then stretch the specificities of localised knowledge to a more general contention about why, for Indigenous communities, knowledge is a key form of social capital and asset to gain control over their lives. This is echoed in Linda Tuhiwai Smith’s powerful claim that this knowledge and the research methods used to understand it ‘all rest on the principles of relationships, connections, reciprocity and accountability that are embedded in Indigenous understandings of ethics and knowledge’. It is an assertion that informs the entire analysis presented in the book.