The Earth Keepers Solid Waste Management Planning Program: A Collaborative Approach to Utilizing Aboriginal Traditional Knowledge and Western Science in Ontario

Both the 1987 “Brundtland Report”, and Chapter 26 of Agenda 21 (which emerged from the 1992 “Earth Summit”), formally recognized the role of Indigenous people in global sustainable development. Agenda 21 requires that Aboriginal values, traditional knowledge, and resource management practices are recognized and meaningfully involved in sustainable development undertakings; and that capacity-building in Aboriginal communities, based on the adaptation and exchange of traditional knowledge, is developed so as to increase the ability of Aboriginal peoples to participate in sustainable development. This paper documents the principles behind and development of a practical program aimed at meeting these two criteria head on. Funded by the Canadian government and developed by an Aboriginal corporation with western scientific expertise, the “Earth Keepers” program represents a significant move towards establishing a truly collaborative program with benefits for Aboriginal and non-Aboriginal constituents alike. While participants in the program recognize areas for improvement, key among the program’s successful strategies to date has been the meaningful inclusion of Aboriginal community partners from the outset. The program’s built-in feedback system allows it to adapt to better meet the needs of participants over time. Continued scrutiny of this program as it evolves is warranted as it represents a significant departure from outmoded “colonial” approaches to research and development in Aboriginal communities, and an innovative step towards an improved environmental future for all participants.Tant le « Rapport Brundtland » de 1987 que le chapitre 26 de l’« Action 21 » (qui a résulté du « Sommet de la Terre » de 1992) ont officiellement reconnu le rôle des populations autochtones dans le développement durable mondial. L’Action 21 recommande, d’une part, que les valeurs, les connaissances traditionnelles et les pratiques de gestion des ressources autochtones soient reconnues et mises sérieusement à contribution dans des activités de développement durable et, d’autre part, que le renforcement des capacités des collectivités autochtones soit basé sur l’adaptation et l’échange du savoir traditionnel afin d’accroître leur participation au développement durable. Cet article étaye l’élaboration et les principes sous-jacents d’un programme pratique visant à répondre de front à ces deux critères. Financé par le gouvernement canadien et élaboré par une société autochtone possédant une expertise scientifique occidentale, le programme des « Gardiens de la Terre » représente un progrès décisif vers l’établissement d’un véritable programme de collaboration dans l’intérêt des citoyens tant autochtones que non autochtones. Bien que des participants au programme constatent qu’il y a des aspects qui gagneraient à être améliorés, la clé du succès des stratégies du programme jusqu’à ce jour a été d’inclure concrètement des partenaires des collectivités autochtones dès le départ. Le système de rétroaction intégré a permis au programme de s’adapter pour mieux répondre aux besoins des participants au fil du temps. Un examen constant du programme à mesure qu’il évolue s’impose, car il représente non seulement un changement radical par rapport aux approches « coloniales » dépassées à l’égard de la recherche et du développement dans des collectivités autochtones, mais aussi un pas novateur vers un meilleur avenir sur le plan environnemental pour tous les participants

Traditional Ecological Knowledge: An Anishnabe Woman's Perspective

Analysis of recent literature is combined with the author's life experience to produce a personal yet academically supported reflection on the current state of Traditional Ecological Knowledge (TEK) research in Canada as it relates to Aboriginal women. Issues around Western scientific attempts to quantify and document what is essentially a way of life are discussed. Examples of Aboriginal women's efforts to carry on their traditional roles in the face of increasing research pressure are briefly presented.L'analyse de littérature récente est combinée avec l'experience de vie de l'auteure pour produire une réflection personnelle quoiqu'appuyée académiquement sur le présent état de la recherche sur la connaissance écologique traditonelle au Canada en ce qui a trait aux femmes autochtones. Des questions sur les essais scientifiques occidentaux pour essayer de quantifier et de documenter ce qui est essentiellement une façon de vivre sont discutés. Des exemples d'efforts de femmes autochtones pour continuer avec leurs rôles traditionnels face à une pression croissante à faire de la recherche sont présentés brièvement

Towards an Anishinabe Research Paradigm: Theory and Practice.

As this volume attests to, in recent years there has been a remarkable emergence of Indigenous research scholarship both internationally and within Canada. Indigenous theory, paradigms, and methods inform research practices which take on many forms, reflecting the diversity of Indigenous nations. Many scholars, Indigenous and non-Indigenous alike, have sought to decolonize past and current research approaches and advance Indigenous approaches and methods of research (Louis, 2007). Some more recent efforts have focused specifically on the revitalization of Indigenous research traditions (Archibald, 2008; Kovach, 2003; Wilson, 2008). Anishinaabe research is a form of reclaiming our stories and knowledge through personal transformation while in the pursuit of knowledge. As Anishinaabe people, we have our own worldviews, philosophies, ways of being, and research traditions that account for our relationships and existence in the world. This volume represents the diversity of ways in which Anishinaabek are tackling the challenging, yet transformative, work involved in re-creating our knowledge on our own terms

Indigenous Women, Water Justice and Zaagidowin (Love)

I would like to open by saying Chi-miigwech (a big thank-you) to those Elders/Grandmothers who have shared their stories and teachings with me over the years. Some have since passed on and I hope that through my words, their love and generosity will continue the process of healing the people and waters upon which they so integrally depend. The paper which follows contains many references to notions of love, mutual respect, and responsibility towards the natural world, and water in particular. These ideas may seem a little tenuous for a serious paper on a critical environmental justice issue, but concepts of love, kindness and generosity are not naive ideals in Anishinaabek society. These obligations and relationships are living examples of Anishinaabek natural law. They are principles that have enabled us to thrive for millennia, and may in fact prove to be of the utmost relevance in our quest for sustainability

Indigenous Knowledge Systems in Environmental Governance in Canada

This contribution addresses key issues around the application of Indigenous knowledge in contexts where such knowledge is neither generated nor held (academy, industry, governments, etc.). Effective models for the ethical incorporation of Indigenous knowledge into environmental governance in Canada have remained elusive despite decades of attempts. The predominant research paradigm of “incorporating” Indigenous knowledge into environmental governance is one of extraction by the external interests who seek to include specific aspects of such knowledge in their undertakings. This approach continues to fail because Indigenous knowledge exists as an integral component of Indigenous Knowledge Systems (IKS). It is often hollow and potentially damaging to consider any knowledge without understanding the societal systems and peoples that produced it. Indigenous knowledge is not just “knowledge” (a noun) but a way of life, something that must be lived (a verb) in order to be understood. Indigenous knowledge is inseparable from the people who hold and live this knowledge. Although government policy and legislation have evolved in attempts to treat Indigenous knowledge more holistically, the overriding paradigm of extraction remains essentially unchanged. Even the most recent frameworks will meet with limited success as a result. Appropriate and effective inclusion of Indigenous knowledge requires recognition of the systems that support it, which in turn necessitates support for Indigenous self-determination

From \u27Decolonized\u27 to Reconciliation Research in Canada: Drawing from Indigenous Research Paradigms

When the Honorable Justice Murray Sinclair, Chair of the Truth and Reconciliation Commission (TRC) was asked the one message that non-Aboriginal Canadians can learn from the work of the TRC, he said “put the relationship back into balance”. Sinclair stressed that in order to achieve reconciliation and facilitate balance in the relationship we need to change the way non-Aboriginal people are educated about Aboriginal peoples. Justice Sinclair also stated that racism and colonialism are firmly embedded structurally, systemically and institutionally in Canada. This has to change. This paper will explore how the findings from the TRC can transform the theory and practice of reconciliation research in Canada. How can the academy respond appropriately and meaningfully to the TRC recommendations? This paper proposes that reconciliation research agendas should draw upon Indigenous research paradigms which privilege Indigenous worldviews, epistemologies, and knowledges as productive elements in the way forward

Indigenous Environmental Justice, Knowledge and Law

This article is based on a paper prepared for the convening of Over the Line: A Conversation about Race, Place, and the Environment, coordinated by In-grid Waldron; it was thus originally delivered in the context of a community of scholars interested and engaged in environmental justice (EJ) as well as anti-racism scholarship and activism. Conversations at the symposium were rich and deep, introducing novel ideas and generating a synergistic energy among those present. While this article builds upon the knowledge, experiences, and perspectives shared at the event, it also aims to introduce a distinct conception of Indigenous environmental justice (IEJ) based on Indigenous legal orders, knowledge systems, and conceptions of justice

Epilogue: Indigenous Research: Future Directions

Indigenous research is often viewed as a novel and recently conceived research paradigm with the aim of explicitly and actively supporting the self-determination goals of Indigenous peoples (National Aboriginal Health Organization [NAHO], 2005). While it may be “new” to academia, engaging in Indigenous inquiry, along with its resultant knowledge production and mobilization, is actually far from new. Indigenous societies, like any autonomous and sovereign nations, required regularly updated knowledge to meet existing and emerging challenges. Indigenous peoples have thus been seeking knowledge to support their existence as peoples and nations for millennia (Absolon & Willet, 2004; Cardinal, 2001; Castellano, 2000; Colorado, 1988). As Cardinal (2001) observes, “Indigenous research methods and methodologies are as old as our ceremonies and our nations. They are with us and have always been with us. Our Indigenous cultures are rich with ways of gathering, discovering and uncovering knowledge” (p. 182)

Indigenous Women, Water Justice and Zaagidowin (Love)

Le principe de “zaagidowinza” ou l’amour est l’élément central pour définir la répartition égalitaire de l’eau. Le terme ¨amour¨a plusieurs significations en Anishinaabemowin, mais nous verrons comment le principe légal Anishinaabek réalise le bien-être ou le Mnaamodzawin. Nous verrons aussi que le principe amour était et est toujours inclus dans les WaterWalks de la Mère-Terre, que je discuterai dans mon texte. Je considérerai la notion de justice environnementale, de l’eau en particulier. A ce sujet, les Anishinaabek considèrent non seulement les traumatismes subis par les peuplades et autres qui sont dus à la contamination de l’eau, etc., mais ils estiment que les eaux sont des êtres sensibles qui ont besoin de soins pour guérir de ces traumatismes. Seulement quand les eaux seront guéries et capables de remplir leur devoir face à la Création, la justice de l’eau sera alors reconnue