To start, it's my impression that you have gotten quite a bit further in Canada than we have in Norway when it comes to dealing with indigenous knowledge. In Norway, even among academics, it's a relatively recent concept that hasn't had as much focus as you've had in Canada. Hence, as researchers, we are very inspired by Canadian researchers.
When it comes to including indigenous knowledge in policy-making, we haven't gotten that far there either. Perhaps the most successful best practice examples I have that include reindeer herding and indigenous knowledge—in something that is at least formative for policy—are the descriptions of Norway in Arctic Council documents. Perhaps it's because the Arctic Council is more used to working with indigenous knowledge than the Norwegian governments are. There are some processes, though, particularly initiated by the Sami Parliament, to make ground documents where you lay the foundation for what indigenous knowledge is, how you can work with it, and what type of benefits there can be. That involves knowledge concerning processes that might be beneficial to society at large—with regard to climate change, for example—and knowledge that's very specific to a single reindeer-herding area.
More generally, though, from my experience working with indigenous reindeer-herding knowledge, yes, you are right that sometimes there might be conflicts between what a scientist says and what an indigenous reindeer herder says, but if you spend enough time elaborating on what you're talking about, there's a tendency to get closer.