Abstract: Indigenous wildlife knowledge holds significant value for the management and refined governance of wildlife within national parks. However, there is a lack of systematic research on the structural characteristics and application mechanisms of this knowledge genealogy. With the Wolong Reserve of Giant Panda National Park in China as a case study, this paper conducted in-depth interviews with 19 indigenous residents possessing extensive field experience. Through the application of grounded theory, a genealogy of local indigenous wildlife knowledge is constructed, and its role in the development and management of national parks is explored. The main findings are as follows: 1) The core category of indigenous residents′ cognition and interaction with wildlife and wild environments is "field livelihood experiences and spiritual beliefs", which branches into four main categories: survival experience, environmental orientation, animal metaphors, and belief system. This core category reflects the fundamental relationship between indigenous communities and their natural environment, with traditional livelihood practices and spiritual beliefs closely tied to wildlife knowledge. 2) The material dimensions, survival experience and environmental orientation (encompassing aspects such as animal tracking, human-wildlife relationships, spatial judgement, and trace recognition), and the spiritual dimensions, animal metaphors and belief systems (deeply embedded in local culture), collectively form this knowledge genealogy. Specifically, survival experience includes practical skills acquired through generations of hunting, herb gathering, and pastoral activities, while environmental orientation represents spatial cognition and wilderness navigation skills. Animal metaphors embody the cultural symbolism and spiritual meanings of various wildlife species, reflecting the indigenous worldview and value system. Belief systems manifest in nature worship, religious practices, and traditional taboos that govern human-wildlife interactions. Amidst livelihood transitions and urbanization, the material dimension faces more pronounced risks of loss while the spiritual dimension remains more resilient due to its deep cultural embeddedness. 3) The indigenous wildlife knowledge genealogy offers concrete governance strategies for the dynamic adjustment of national park conservation boundaries, collaborative management, leveraging local strengths to develop ecotourism, and public education. In detail, understanding animals′ seasonal migrations, daily activity rhythms, and habitat preferences allows for more precise boundary adjustments to accommodate wildlife needs and human activities, minimizing human-wildlife conflicts while maintaining ecological integrity. It contributes to wildlife protection initiatives by identifying critical resources and seasonal requirements. For ecotourism development, it creates authentic and enriched cultural experiences, educating visitors about local wildlife and conservation challenges. The integration of traditional knowledge into public education programs can enhance community engagement and deepen understanding of the interconnections between cultural heritage and biodiversity conservation. Future work should systematically document, organize, and activate indigenous knowledge within national parks, promoting its intergenerational transmission and revitalization through avenues like ecotourism and scientific dissemination, thereby effectively advancing the domestication and refinement of national park conservation and governance systems.