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By: Cambium Indigenous Professional Services Date: December 9, 2021 Cedar has been used for centuries by the Indigenous People of North America as a sacred medicine. Due to it's healing properties, Cedar has been used for decades as an antiseptic, anti fungal, antiviral, air purifier and all round immune boosting compound. Cedar is truly a wonderful healing compound that when used on a consistent basis can help with the following health conditions. -Respiratory; -Skin; -Immune deficiency; -Sickness/colds; Cedar tea is particularly effective. Below is a transcription of the video (below) and will outline how I make cedar tea. --Video Transcription Below-- Step 1: Clean the cedar leaves The first step to making cedar tea is to make sure that we get some of the dirt, that has accumulated off the cedar leaves. What we are going to do is put them (cedar leaves) into a plastic bag (like this) and we are going to give the bag a few shakes to get rid of the dirt that has accumulated on the cedar leaves. Once we do this we will take the cedar leaves out of the plastic bag and lay them down on out cutting board to prepare them for step 2. The dirt from the cedar leaves will remain in the plastic bag and we have cedar leaves that are ready to be prepped for step 2. Step 2: Chop your cedar leaves The next step (to make our cedar tea) is to chop the cedar leaves into smaller chunks so that when we do boil the tea (the leaves) it will be a little easier to make the cedar tea. You don't want to have (the cedar leaves) too fine, you want to slice through them with a knife so that the cedar leaves are in smaller bits. Related: How Maple Syrup is Made This will make it a little easier to boil when you make your cedar tea. We are going to make one cup of cedar tea so we need (roughly) one cup of packed cedar leaves. Add the cedar leaves to a measuring cup and pack it down a bit. You should get one cup of packed cedar leaves. Exactly what we need for our cedar tea. Let's move onto the next step which is to make the actual cedar tea. Step 3: Measure water and add cedar to a pot The next step is to get the water and cedar leaves ready to boil on the stove. What we are going to do is measure out 2 1/2 cups of water and add that to a pot. Add the cedar leaves to the pot and it is ready to boil. You have to remember that when the water starts to boil, water evaporates as it boils so roughly 2 1/2 cups (of water) will boil down to just over a cup of tea, give or take depending on how hot the stove gets and how much water evaporates. 2 1/2 cups of water and 1 cup of packed cedar leaves should yield 1 cup of cedar tea. Let's move onto the next step which is to boil the water and leaves. Step 4: Boil the water (with the cedar in it) The next step to make cedar tea is to boil the water and cedar leaves. What I usually do is to set (the stove) to a pretty high temperature just to get it boiling at medium high heat. This (boil) will probably take between 5 to 10 minutes for the water to start boiling and once it boils I will reduce that heat to medium and allow that cedar to simmer. It will take another 5 to 10 minutes for the cedar tea to actually brew. The colour of the water will start to turn (kind of) golden brownish colour and when that happens you know that the cedar tea is almost complete. Let's let the water boil here for a bit and we'll get back to lowering the temperature and allow our cedar tea to simmer. Step 5: Reduce heat and simmer The water is starting to boil and it's been about 7 minutes. What we want to do now is to give it a little stir just to break up the cedar a bit and to start releasing some of the fantastic medicines within the cedar. You are going to notice that your kitchen is starting to smell very pleasant. That is the cedar starting to release certain compounds that will allow the medicines to be released as well as the very pleasant smell (in your kitchen). What we are going to do now is to reduce the heat to low/medium to allow the cedar (tea) to simmer. This will probably take another 5 to 10 minutes or until the water starts to turn to a golden brown colour. As you can see, it is not quite there yet as it is still relatively clear so what we want to do is simmer the tea long enough for the water to turn golden brown. This will take another 5 to 10 minutes depending on a variety of factors but generally (5 to 10 minutes) will be the time frame. Step 6: Strain the cedar tea The cedar tea has been simmering now for about 15 minutes or so. You can really smell the cedar in the kitchen as it gives off a very pleasant smell as it releases its (cedar) compounds that really helps to improve the air quality. Especially for those of you who have bronchial or breathing issues, this compound that is released into the air helps to improve those conditions (see note). This is one of the benefits of drinking cedar tea (and using cedar medicine) to help with those types of conditions. As you can see, the cedar tea has taken on a different colour. It is now turning golden brown (ish) colour so it is just about ready to be strained and drank (as cedar tea). What we are going to do now is to use a strainer (simple strainer or sivve is fine). You are also going to need a pot or large bowl that we can use to put the strainer on top of to strain the cedar leaves. The tea will drip to the bottom and we are just about ready to do that. Let's give this one last stir to make sure everything is ready and we are going to slowly pour this into the strainer. You want to make sure that you don't put your hand to close to the strainer and pot because the steam is hot! You may burn your hands and you don't want that. We're just going to make sure that all the cedar is out of the pot and into the strainer (put the pot aside and turn off your stove). What we want to do is stir the cedar in the strainer around so that make sure we get all the goodness of the cedar tea into the (pot or bowl). Everything looks good so we will let that sit for a few seconds to make sure it drips down into the bowl (or pot). Afterwards we will get the cedar tea ready for consumption. Step 7: Prepare the cedar tea for consumption Now that we have strained our cedar tea, into a pot (or bowl) we are now read to pour it into a tea cup and get it ready for consumption. As you can see, we have our cedar tea here and we are going to pour the tea into the cup. I am not going to pour all of the tea into the cup because there is a bit of sediment at the bottom (of the bowl). I don't want too much sediment in my cup of cedar tea. As you can see here, the colour is a nice golden brown. That is exactly the colour you want for your cedar tea. What I usually do is add either half a tablespoon of 100% pure maple syrup or half a tablespoon of honey (according to your preferences). Of course, for those of you who are on sugar free or low carbohydrate nutrition protocols you can use a substance called "Stevia". Stevia is a natural occurring substance that is used as a natural sweetener that contains zero sugar. Of course that is totally up to you and what your nutrition protocol calls for. In this case, I prefer maple syrup so we are just going to add roughly, half a tablespoon to the tea and we are going to give it a stir. You are going to notice a bit of sediment in the tea. Give it a few seconds to allow the sediment to sink to the bottom. Enjoy your cup of fresh cedar tea! --End of video transcription-- Ingredients: 1 cup of packed cedar (chopped) 2 1/2 to 3 cups of spring water Yield: 1 cup of cedar tea Instructions on how to make cedar tea Add water and cedar to a pot heat on medium high until the water starts to boil. Turn down heat to medium low and simmer for another 10 minutes or so. It may take longer depending on the cedar. Once the colour turns to golden brown your, tea is ready. Turn off stove and strain tea using a strainer over a large bowl or pot. Allow sediment to settle in the bowl (or pot) for a few seconds. Pour tea into a tea cup and allow it to settle for a few seconds. Your tea is ready for consumption. Optional: 1/2 tablespoon of either maple syrup or honey. You can also use 1/2 teaspoon of Stevia. Enjoy!! Note** Health statements made in the video or by Cambium Indigenous Professional Services are those of Cambium Indigenous Professional Services and not by medical or health professionals. Please use at your own risk. Please share to your network: Related articles: Cedar tree tea benefits How to make hummingbird food What does sweetgrass look like? Where to find fiddlehead ferns

CIPS will be providing virtual lunch and learn sessions on Indigenous Awareness, Reconciliation and Action leading up to September 30 - National Day for Truth and Reconciliation. Take us along your learning journey and use your knowledge to change your Reconciliation to ReconciliACTION! This is not a series of sessions. We have multiple dates to suit your need and availability Dates Thursday September 21, 2023 - Register here Monday September 25, 2023 - Register here Tuesday September 26, 2023 - Register here Wednesday September 27, 2023 - Register here Thursday September 28, 2023 - Register here Time 11:45 AM to 1:00 PM Cost To Register $149 Should you not be available to attend a session and would like to discuss other learning opportunities for yourself and/or organization, please contact Tiffany Taylor, Indigenous Aware Coordinator CIPS at: t.taylor@indigenousaware.com

There are some integral aspects to communicating with First Nation counterparts that facilitate a more engaging and effectual exchange of information. Some may seem obvious, but others may surprise you. Knowing and respecting your audience is first and foremost. However, here are three exceptional ways in which you can effectively communicate technical information to First Nation communities that will assist in efforts to form a powerful engagement strategy and supporting protocols. Teach Your Audience If you would like the First Nation community to have a solid foundation of understanding with respect to what and why you are presenting your detail, and why you are the expert, teach your audience. Provide more than just the basic facts of your technical information. Related: Indigenous Engagement Explain who you are and why you are the best individual to be sharing this detail. Then proceed to demonstrate each of the facts you are acknowledging within your material. Remember the Confucius quote: “I see and I forget. I hear and I remember. I do and I understand.” Active learning happens when a presenter has a participatory discussion, including real-life examples or simulations. If you can manage your information, audience, and approach in a fluid fashion that focuses on facts through interactive learning, you will achieve success. Who is at the Table? First Nation community audiences can consist of a variety of participants. They can be community members, welcomed to learn at an open forum. They can be a group of First Nation staff members, the various departments that operate within the community, and technicians that work on behalf of their projects. And, they can also be members of Council, the Chief, and other such community leadership. Depending on who is at the table, you will want to adjust your presentation of technical information accordingly. (Related: Doing Business With First Nations Communities: A Beginners Guide) · In a presentation to First Nation membership, ensure full disclosure and have copies of all necessary technical reports available for pick up and review. In advance of the presentation, familiarize yourself with the community history and come prepared to mitigate a natural suspicion which may arise (i.e. a feeling that information is being withheld – “What aren’t we being told?”). What NOT to do when it comes to Indigenous Community Engagement · In an administration or departmental presentation, ensure that you speak to the facts and details with the support of technical reports. This audience may be required to continue working with you and should therefore be offered wrap-around support services such as ongoing access to information and technical guidance. They will accept your information as presented, however, may require additional time for feedback. They will anticipate a longer-term relationship of follow-up, and it is recommended that firm timelines be established in anticipation of a project wrap-up or completion date. Related: Introduction to Indigenous Engagement · In a presentation that requires you to give technical information to Chief and Council, there are two ways to broach the subject matter: 1. Non-Controversial Information a) Explain how to apply the information to community-related issues. b) Clearly define any “holes” or limitations in your technical information. c) Ensure the data is valid and can be supported under a thorough review. 2. Controversial Information a) Provide options or alternatives for community support and/or political agendas. b) Ensure the technical information is thorough and detailed. c) Include members of the group at the early stages of the project – i.e. the design and development stage. d) Be prepared to accept peer review. Related: Working with Indigenous Communities - A Primer Form an Effective Approach in Advance When communicating technical information to any audience, keeping it simple while safeguarding the basic facts are incorporated is necessary. Ensure that you target your audience – no matter the number of valid and exciting data points you may have, make your point. Credibility is far more valued than being entertaining. Yes, be yourself. Yes, be honest. But, always remain professional. (Related: Achieving a meaningful engagement with Indigenous Communities) Although a bland presentation is easily forgettable, some creative approaches aren’t necessary valued by a First Nation audience. Games, complex audience participation, and making use of an individual as an example to accomplish your presentation goals are not as productive as pure relevance given in a relatable and professional manner. Customize your material with insights and analogies of value to the community you’re presenting to and make use of varying mediums to support the facts, such as community-based videos and flyers, and subject matter that engages the youth as well as Elders. (Related: Two eyed seeing services). We have been doing business with First Nations communities and organizations for over 25 years. If you aren't sure how to engage or do business with First Nations communities or organizations, please contact us (click here). We will be happy to assist you. Visit our Indigenous Engagement page or contact us today about how we can help with your community engagement needs. Call us at: (705) 657-1126 or by email at: spirit@indigenousaware.com To book a zoom meeting directly with our CEO to discuss how we can help with your engagement preparation and planning needs, click here

Hi there and welcome to CIPS and welcome to the Curve Lake First Nation. I'm Mike Jacobs (CEO of CIPS) and I'm here to let you know about the three different words (terms) used for Indigenous People today. What we hear a lot is the term "Indian", we hear the term Aboriginal, and we hear the term Indigenous. The thing about the 3 words is that they are all accurate, unfortunately in today's world. The (term) "Indian" comes from the Indian Act and the Indian Act legislation which is still in place today. Which means that is some legal context, the word "Indian" is still required in our country. Related: Doing Business With First Nations: A Beginners Guide The word "Aboriginal" comes from the constitution and the (Canadian) constitution says that Aboriginal People are Inuit, Metis and Status Indians (First Nations members). We have that as a part of the (Canadian) constitution so the word Aboriginal refers to those groups. The term Indigenous is a more contemporary word that we use today that actually groups Indigenous People into one population in Canada. Unfortunately that also has some issues with it meaning that in Ontario alone there are 133 First Nations groups all considered their own Nation. There are a number of Metis organizations and there are a number of Inuit populations so when you are using the language you have to know context it is you are using and why you are using that information. Summary Indian •A word from the Indian Act still relevant, but not regarded as acceptable outside of courtrooms and statistics today •Does Not apply to Métis and Inuit populations Aboriginal •The constitutional terminology of Aboriginal Peoples as stated in Section 35 includes: Indian, Inuit and Métis. Indigenous Peoples of Canada •Generally accepted terminology and refers to First Nations, Métis and Inuit •There is no legal definition for the word ‘Indigenous’ in Canada Thanks and have a great day and let us know if we can teach you more on our Indigenous Awareness programs. If you are thinking about doing business with a First Nations Community and not sure how to get started, please feel free to contact us at (705) 657-1126 or by Email: spirit@indigenousaware.com For related articles and resources, please see the following: Introduction to Indigenous Engagement 5 Principles for Effective Indigenous Engagement Indigenous Awareness Training: A Foundation for Success 3 Ways to Effectively Communicate Technical Information to Indigenous Communities Achieving Meaningful Engagement With Indigenous Communities

“Sustainable Waterfront Planning Through Reconciliation” An Online Workshop to discuss Municipal-Indigenous Relationships and Freshwater Protection This webinar will build off the webinar held in June 2022 which aimed to explore the “Truths” of “Truth and Reconciliation” and the importance of understanding our histories and how they have shaped our present. It also provided a high level understanding of Indigenous connections to water in which we will explore more in this webinar. This webinar will also aim to further create an understanding of how colonization and assimilation of Indigenous Peoples continue to shape our present and without creating space for our voices, knowledge, and worldviews, will reap havoc on our future. It will explore work that has been undertaken in Communities and highlight the use of Two-Eyed Seeing and Ethical Space which have been incorporated to ensure that appropriate and adequate plans are being prepared for our collective future. Presenter: Kerry Ann Charles, CIPS Environment Partnership Co-ordinator When: Thursday, August 10th at 1pm ET / 10am PT Registration: watersheds.ca/freshwater-stewardship

What is land relationship visioning? Land Relationship Visioning is the process of looking to the future and making decisions based on lands and waters within your community that you wish to document and protect. The Goal Establish community values on the development of lands, housing, and harvesting negotiations (affirm rights). The Collaboration Land Relationship Visioning aims to braid Western Science wiht Traditional Indigenous Knowledge in order to facilitate environmental and conservation planning within communities. The Outcome Land Relationship Visioning can help to inform a Community Conservation Plan: a vision for the future ecological health of an areas that can be used to develop an action plan to protect the lands and waters for future generations. Why is Land Relationship Visioning Important? LRV (Land Relationship Visioning) will help reconnect, maintain or enhance relationships. It can ensure that ecosystems are connected by providing corridors and reproductive areas for wildlife, aiding species in migration and adaptation. Land Use Planning The goal is to maintain or even enhance functioning habitats, plant and animal populations, and other significant spaces within your community. Gives Power to Community It can help communities to get a head of industrial development pressures and control environment based decisions for the community. Future Generations Land Relationship Visioning ensures land and waters are cared for now and for the generations to come. Land Relationship Visioning: Braiding Indigenous Knowledge and Western Science Caring for the lands and waters while living in balance with creation is embedded in First Nations traditions and culture. First Nations people have been practicing conservation since time immemorial. Through observations, changes are noticed in the environment because time spent on the land allows a deeper understanding of the balance in biodiversity. From this view, everything in nature is connected through cycles. Indigenous Knowledge is increasingly being respected and viewed as complimentary to ecological knowledge in the context of land use and conservation planning. Keys to Successful Land Relationship Visions 1) Reflect your community; 2) Include long range goals; 3) Protect the land for future generations; 4) Link to wider community initiatives To contact us please call (705) 657-1126 or by email: spirit@indigenousaware.com. You can also click the chat icon in the bottom right hand corner for a quick chat on how we can help. Related Project Showcase at CIPS Ontario Aboriginal Lands Association: Land Relationship Visioning Course Related Articles A Unique Look at Indigenous Land Use Planning - Land Relationship Visioning Understanding Waste Management: Creating a First Nation Plan That Works How Can Trees Prevent Erosion? Shoreline Bank Stabilization

By Kassie McKeown, CIPS Technical Advisor, Indigenous Projects A great species for bank stabilization are willow trees. Willow trees are indicative of a wet ground because the roots will seek out water (in the ground). Here we have a willow tree that's along the shoreline which means that the bank (on the shoreline) is nice and stable. It (the bank) is being held together with the roots (from the willow tree). Also, the cover from the tree (branch overhang) provides cover and shade for species that need cooler water to survive. Something to be careful of when speaking about willow trees and (the trees) strong roots that are always seeking out water is that you don't want to plant willow trees near foundations such as house foundations and septic beds. The roots are so strong that they can potentially ruin those foundations. Although they can provide a great way to stabilize the bank you have to be careful how close you put willow trees to things that you don't want to be ruined by the trees roots. Need help or want to talk with an expert? Call us today at (705) 657-1126. You can also contact us here. Feel free to use the chat button below to have a quick chat with CIPS! Related Articles: What is Shoreline Erosion? What is Blue Green Algae? What are Sensitive Ferns? What is a Contaminated Site?

Cambium Indigenous Professional Services is pleased to announce it's newest joint venture with the Aecon Group Inc. (Aecon). The joint venture, aptly named "Aecon CIPS Seven Generations (AC7G)" will provide an Indigenous-led solution for scaffolding and related maintenance work in the Southwestern Ontario region. This is an Indigenous led joint venture for which CIPS will hold a majority interest. In addition, CIPS will be operating (initially) as a subcontractor to Aecon on existing nuclear projects which will allow the newly formed joint venture to gain additional experience and build more capacity for future projects. This will allow AC7G to expand its services and offerering to related areas in both, nuclear and non-nuclear facilities. This is great news for both CIPS and Aecon as it will combine Indigenous employment, training and planning expertise of CIPS with Aecon's construction and project management capabilities. Cambium Indigenous Professional Services is a proud, wholly owned and operated Indigenous company that has extensive knowledge in the energy sector in addition to having well educated members who are very familiar with nuclear systems. As a growing Indigenous led company, the AC7G joint venture gives CIPS an opportunity to gain valuable experience and opportunity in the nuclear sector while lending it's vast experience in the Indigenous sector to the AC7G joint venture. Derived from the Anishnaabe roots of CIPS and the Seventh Generation Teachings which looks to preserve future generations with responsbile (and accountable) present day words, work and actions, AC7G will combine the shared Anishnaabe driven values of CIPS with the technical experience of Aecon. “We look forward to working with Aecon and establishing our company as a reliable, trusted supplier in this space; creating opportunities for seven generations to come while making a difference today.” Michael Jacobs, Chief Executive Officer of CIPS. Cambium Indigenous Professional Services (CIPS) is committed to making a positive difference in the communities it serves via the positive application of both western science and traditional knowledge systems. CIPS mission is to complete our work in a 'good' way that serves to improve the Indigenous economy through knowledge exchanges, cross cultural capacity building efforts and technical excellence. “Aecon is committed to collaboratively seeking meaningful ways to work together with Indigenous Peoples and this partnership will support sustainable employment and economic advancement in Indigenous communities,” said Thomas Clochard, Executive Vice President, Nuclear & Civil, Aecon. “We look forward to working with our partner and building on our shared values to help create lasting benefits for future generations – providing an Indigenous-led solution for clients in Ontario’s nuclear sector.” About Cambium Indigenous Professional Services Cambium Indigenous Professional Services (CIPS) is an Indigenous-owned and operated corporation, located on the Curve Lake First Nation, outside of Peterborough, Ontario. CIPS works on projects that primarily impact Indigenous clients and associated organizations, bringing extensive experience and involvement in the development of Indigenous and community engagement strategies, community energy plans, supporting First Nation communities in the energy sector, and tying corporate Canada’s reconciliation efforts to meaningful projects and outcomes for First Nation people and communities. CIPS is a Certified Aboriginal Business through the Canadian Council for Aboriginal Business (CCAB) and is registered with the federal government’s Procurement Strategy for Indigenous Business (PSIB) Indigenous Business Directory. To connect with CIPS, visit www.indigenousaware.com. About Aecon Aecon Group Inc. (TSX: ARE) is a national Canadian construction and infrastructure development company with global experience and is proud to be recognized as one of the Best 50 Corporate Citizens in Canada. Aecon delivers integrated solutions to private and public-sector clients through its Construction segment in the Civil, Urban Transportation, Nuclear, Utility and Industrial sectors, and provides project development, financing, investment and management services through its Concessions segment. To connect with Aecon, visit https://www.aecon.com For further information: Jeff Acorn Senior Director, Nuclear Operations Aecon Group Inc. jacorn@aecon.com Michael Jacobs Chief Executive Officer Cambium Indigenous Professional Services m.jacobs@indigenousaware.com Please share with your network

For this year's International Womxn’s Day we want to honor the many talented, brave, resilient womxn leading the charge in stewardship and in the environmental sector. We know that womxn’s voices are often the first ones advocating for the land but may not always be heard or recognized in top-down patriarchal societies. Womxn Bringing Knowledge to Practice Virtual Forum will shift that narrative and open a dialogue focusing on what these diverse womxn are doing in their work and lives. This forum aims to honor their hard work, tremendous care, and commitment to sustaining and strengthening connections between people and the land. We will dive deep into what kinship and connection looks like from an intersectional lens and how diverse communities are building reciprocal relationships to the land. Let's celebrate these womxn as we amplify the importance of the work they are leading. Lastly, let's explore what inspires these womxn and how we can further push the limits today for a better future tomorrow. March 8, 2023 from 12:45 - 3:30pm Featuring Keynote Speaker: Larissa Crawford, Founder, Future Ancestors Services Panelists: Martina Albert, Indigenous Community Liaison, Plenty Canada Kerry-Ann Charles, Environment Partnership Co-ordinator, Cambium Indigenous Professional Services (CIPS) Aranya Iyer, Co-Founder, Field Research in Ecology and Evolutionary Biology Diversified (FREED) Sriranjini Raman, Founder, Nurture Grace Saunders-Hogberg, UAV Drone Operator

IAGLR's 66th Annual Conference on Great Lakes Research May 8–12, 2023 Adapting to Climate Change Join us in Toronto! Researchers from around the world will gather in downtown Toronto on the shores of Lake Ontario for IAGLR's 66th Annual Conference on Great Lakes Research. Toronto not only boasts some of the most vibrant communities and culture in Canada, it also is host to exciting Great Lakes work underway with a variety of partners. The venue is steps away from museums, galleries, world-class restaurants, and endless places to explore. The conference will feature four days of scientific sessions and speakers focusing on our theme Adapting to Climate Change. Mark your calendars for May 8–12, 2023. You won't want to miss it! Plenary Speakers Kerry Ann Charles - CIPS Environmental Partnership Coordinator Linda Mortsch - Environment and Climate Change Consultant - University of Waterloo’s Faculty of Environment Sapna Sharma - Associate professor in the Department of Biology at York University Venue We'll gather for IAGLR 2023 at the Hilton Toronto, located within a 10-minute walk to Union Station, CN Tower, Royal Ontario Museum, and CF Toronto Eaton Centre. Using public transit, St. Lawrence Market, Rogers Centre, and the Distillery District are 15 to 20 minutes away. Registration Registration will open in February. We're planning for both in-person and virtual options so you can choose how you'd like to participate. Download the IAGLR prospectus here.

The following overview of IESO energy support programs is for Indigenous communities. These programs are designed to help First Nation and Metis communities with their energy needs including capacity, energy planning and energy solutions. If you have any questions about IESO programs or funding, please contact us. We deal extensively with the IESO and have a detailed understanding of all programs. Call us at (705) 657-1126 or by email at spirit@indigenousaware.com. Overview of IESO (Independent Electricity System Operator) Funding Programs The Independent Electricity System Operator (IESO) is part of the Ontario electricity system. The IESO is responsible for: - Managing the needs (supply and demand of the electricity system in real time; - Planning for Ontario's future energy needs; and - Enabling conservation The IESO offers a suite of 4 energy related funding programs specific to First Nation and Metis communities. 1) Indigenous Community Energy Plan (ICEP) 2) Community Energy Champion (CEC) 3) Education and Capacity Building (ECB) 4) Indigenous Energy Projects (IEP) Here is a short overview of each of the 4 energy related funding programs specific to First Nation and Metis communities, Indigenous Community Energy Plan (ICEP) - Formerly the Aboriginal Community Energy Plan (ACEP) program - The ICEP program support First Nation and Metis communities and organizations to develop and maintain community energy plans - Major aims are to enhance community energy security (access to cost effective energy), increase conservation and efficiency, investigate renewable energy solutions, and promote energy awareness and understanding - Indigenous communities can use this funding to complete their community energy plan - Funding is available to update an Indigenous communities energy plan every 2 years. An Indigenous (or Metis) community can apply for funding to update their community energy plan. Community Energy Champion (CEC) - This is a relatively new program - Funding to hire an designated energy human resource to focus on energy related priorities - Funding is typically for a period of up to 3 years - Indigenous communities can reapply once the funding period is over (provided that the CEC program still exists) - Indigenous communities should try to build a case to continue the CEC position and find alternative funding as a back up. Education and Capacity Building (ECB) - The ECB program supports energy awareness, education, and training initiatives within First Nation and Metis communities. - All funding under the ECB must be related to "capacity building" within the community - ECB funding is typically over an 18 month period - ECB funding extensions can be requested - Additional ECB funding may be available. It is important to apply for ECB funding at each intake interval. Indigenous Energy Project (IEP) - The Indigenous Energy Project (IEP) program supports "supply side" solutions within First Nation and Metis communities - IEP funding must be related to energy generation (particularly renewable or other innovative technologies) or transmission projects - IEP funding towards the assessment and development of partnerships is also available (for energy generation or transmission projects) - IEP funding will only cover a portion of the total project cost (up to a limit) communities have to chip in - CIPS recommends that First Nations consider applying to the IEP to support potential energy generation pilot projects Why Do You Need to Know About IESO Funding Programs? - The IESO programs can potentially be the core components of a First Nations energy initiatives - As time goes on, First Nation communities may identify initiatives that can potentially be funded by IESO programs - As First Nations communities continue their role as community energy champions, more and more reporting and writing responsibilities will fall on that community (IESO funding agreements) How the IESO Funding Programs Work 1) First Nations community applies to the desired IESO funding program. There is often a back and forth with the IESO, but they are generally very helpful 2) Community accepts funding agreement. There will be a funding execution date and contract end date, which are important to take note of as only expenses within these dates are eligible for funding 3) Reporting. Check ins and reporting requirements are different for each program, but are typically required for the community to receive disbursements. Check ins are fairly straight forward, and designed to let the IESO assess progress and that funds are being spent where they are supposed to be. Reporting and deliverable dates will be provided in the executed funding agreement on a program by program basis. 4) Disbursements. The IESO will release funds to the community in various disbursements (each with certain limits). Typically, the IESO will release the fist disbursement at the start of the program, but the community must prove to the IESO that all of these funds are spent before it releases the next. In addition - the final disbursement will only be released when all project related expenses have been paid, meaning that the community will have to pay in advance (but will be reimbursed). 5) Flexibility. The IESO is typically flexible (somewhat). In most cases, applications are generalized and lack extensive detail. The IESO will allow for some minor variations (as long as the total amount is not exceeded and all requirements are met). As a rule of thumb, always contract the IESO to duscuss and get approval before deviation from what is defined in the application. Impacts of Covid 19 - The covid pandemic has caused significant delays with energy initiatives in most First Nation communities - IESO extremely flexible. Will likely have to update workplans and submit a change request to the IESO to adjust the budget/extend project timeframes This is a very brief overview of IESO energy support programs for Indigenous communities. Our CIPS Energy and Infrastructure Manager, Shayne Hill has been kind enough to put a short video the IESP energy support programs for Indigenous communities (see below). To find out how we can help you with your communities energy needs, please see contact us at: (705) 657-1126 and ask to speak with Shayne Hill. You can also email us at: spirit@indigenousaware.com To set up a short 15 minute consultation with our CEO, Mike Jacobs, please see this page here. Chi Miigwetch (thank you) and good luck! Related Articles: Community energy planning for First Nations: The fundamentals Increasing the importance of energy in First Nation Priorities 3 ways to effectively communicate technical information to First Nations Share with your network

If your business or organization is thinking about engaging with Indigenous Communities, there are a few things you MUST be aware of before your begin. The following information will help you understand what you need to know before you begin your engagement activities. The following overview is a continuation of your Indigenous Awareness Training (See Indigenous Awareness Training part 1 here and Indigenous Awareness Training part 3 here). The following is part 2 and it is important that you understand what First Nations are and how each community works at the organization level. For those of you who are about to work with Indigenous Communities or are interested in working with Indigenous Communities, the following information is something that you will need to know and understand before you start your engagement activities. If you have any questions or need someone to talk with regarding your Indigenous engagement and awareness activities, please give us a call at (705) 657-1126 or by email: spirit@indigenousaware.com. Chi Miigwetch! Indigenous Canadian Definition • No generally accepted definition of Indigenous Peoples in a global context. • Some countries refer to Indigenous Peoples as: • the people who were there first at contact or • the nomadic peoples within their borders. • There is no constitutional terminology for Indigenous people in Canada • In Canada, the constitutional terminology of Aboriginal Peoples as stated in Section 35 includes: The Indian, Inuit and Métis Related: Indian vs Aboriginal vs Indigenous: Which Term is Correct? Indigenous Canada • 1,400,685 people had an Aboriginal identity in 2011 • Representing 4.3% of the total Canadian population. • The Aboriginal population increased by 232,385 people, or 20.1% between 2006 and 2011 • Compared with 5.2% for the non Aboriginal population. • The largest numbers of Aboriginal people lived in Ontario and the western provinces (Manitoba, Saskatchewan, Alberta, and British Columbia). Inuit • 65025 people (2016) identified as Inuit. • Outside Inuit Nunangat, there were 17,695 Inuit, making up 27.2% of the Inuit population. 3,860 Inuit People are reported to be in Ontario. Métis • 451,795 people (2011) identify as Métis. • Represented 32.3% of the total Aboriginal population and 1.4% of the total Canadian population. • "Métis" means a person who self identifies as Métis, is distinct from other Aboriginal peoples, is of Historic Métis Nation ancestry, and is accepted by the Métis Nation. Métis National Council (November 2002) • Descendants of Native American women and European men • Mixed ancestry Chartered Community Councils (Metis) • There are currently 29 Chartered Métis Community Councils in Ontario which are almost entirely volunteer operated. • The Metis Nation of Ontario's (MNO’s) Community Charter Agreements continue to be the cornerstone for a strong foundation for the MNO to implement its inherent right to self government. • Community Councils are the catalyst in maintaining communication linkages around community development efforts as well as playing an important role in fostering community empowerment and development for the Métis Nation of Ontario. The Metis Nation of Ontario Registry • The MNO Registry is the only recognized Registry in the province • Extensive application process verifying ancestry • Approximately 18,000 individuals are registered MNO citizens • If all children were registered the MNO estimates that it would have approximately 46,000 citizens First Nations People • 851,560 people (2011) identified as a First Nations person • Representing 60.8% of the total Aboriginal population and 2.6% of the total Canadian population. • 637,660 First Nations people reported being Registered Indians • Representing 74.9% of all First Nations people, • 45.5% of the total Aboriginal population and • 1.9% of the total Canadian population. Related: Debunking Myths About Indigenous Peoples in Canada A Growing Population • The Aboriginal population increased by 232,385 people, or 20.1% between 2006 and • In Ontario, 37.0% of First Nations people with registered Indian status lived on a reserve, the second lowest proportion among the provinces How do First Nations work? The Basics of Community The Indian Act • The Indian Act is a Canadian federal law that governs in matters pertaining to Indian status, bands, and Indian reserves. • This Act does not delegate to provincial jurisdictions • The Indian Act is highly invasive and paternalistic: • Authorizes the Canadian federal government to regulate and administer in the affairs and day to day lives of registered Indians and reserve communities. • Overarching political control, such as imposing governing structures on Aboriginal communities in the form of band councils • Control over the rights of Indians to practice their culture and traditions. • Enabled the government to determine the land base of these groups in the form of reserves, and even to define who qualifies as Indian in the form of Indian status • Undergone numerous amendments since 1876, but today it largely retains its original form. Membership • A Status Indian is defined by the Indian Act • Status can be held only by those native peoples who fit the definition laid out in the Indian Act • First Nation communities maintain their Band List / Registry • Those status Indians that are registered on the Band list are considered ‘Members of a First Nation’ • If you have citizens, we have Members. • Some communities may have their own membership Code Related: Introduction to Indigenous Engagement Registered Vs.Non Registered Indians • Stats Canada = Registered Vs. Non Registered Indians • CIRNA (INAC) = Status Vs. Non Status Indians • 2011 Bill C 3 ( McIvor V. Canada ) Brought women who lost status because of ‘ double mother rule ’ (House) • 2017 Bill S 3 (Descheneux) provisions related to siblings, cousins, omitted minors or removed minors and unknown/unstated parentage. • Two generations of ‘out marriage’. That is all it takes to completely lose Status. • It does not matter if you raise your grandchildren in your native culture. • It does not matter if they speak your language and know your customs. • If you married someone without Status, and your grandchildren have a non Status parent, your grandchildren are not considered Indian any longer (according to the Indian Act). • Until 1985 , women with Indian status who married someone without status lost their status rights. Men, on the other hand, did not lose Indian status in the same way. Even after Bill C 31 reinstated the status rights of many women in 1985, the Act still discriminated against women by privileging male lines of descent. Governance Structure Chief and Council (Governing Body) • Elected one of three ways by the Membership: • Indian Act Election (two year term) • First Nation Election Act (four year term) • Custom Election Code (based on traditional custom) Leadership • Generally, One Elected Chief --(Akwesasne has district Chiefs) • One Councillor for every 100 members of the First Nation (min 2 max 12) • A Chief is not a mayor • Chief is a term of respect on a First Nation and demands respect. Operational Structure Political body example: Senior manager: Director of operations - Executive assistant Senior management team: Department managers - Health and wellness - Health clinic - Mental health - Community awareness - Long term care - Community development - Day care - Education - Employment and training - Comptroller - Finance - Administration - Lands, resources, infrastructure - Housing - Infrastructure - Lands and resources - Economic development - Business enterprises - Board of directors - Economic development Operational Structure • Job titles vary greatly from First Nation to First Nation • Department delineations do remain fairly consistent generally influenced by funding streams from Indian Act Structure • Administration, Economic Development, Public Works, Health, Housing, Consultation, Social, Education are all common. • Specific skills and job positions may or may not be present (IT person, GIS specialist, etc.) depending on individual community’s need. • There is no planning department in most FN’s. • The role of the Consultation Team at a FN Related: 5 Principles for Effective Indigenous Engagement Lands Reserve Land - As identified in the Indian Act, • reserve land is "a tract of land, the legal title to which is vested in Her Majesty, which has been set apart by Her Majesty for the use and benefit of a band" band". Reserve lands are different from other land in that: • Legal title to reserve lands is held by the Crown rather than by individuals or organizations; • First Nations have a recognized interest in reserve land that includes the right to exclusive use and occupation, inalienability and the communal nature of the interest; • The land cannot be seized by legal process or be mortgaged or pledged to non members of a First Nation; and • The Minister must approve or grant most land transactions under the Indian Act. Traditional Territories: • the geographic areas identified by a First Nation to be the area of land which they and/or their ancestors traditionally occupied or used. Additions to Reserve (ATR) • Reserve creation is the process of setting apart land for the use and benefit of First Nations. • There are two types of reserve creations: • New Reserve the granting of reserve status to land which is not within the area of an existing reserve community. • Additions to Reserve (ATR) the granting of reserve status to a parcel of land that is added to an existing reserve of a First Nation. Related: A Unique Look at Indigenous Land Use Planning - Land Relationship Visioning FNLMA or Not? First Nation Land Management Act: • The First Nations Land Management Act is a federal law enacted in 1999. • It provides signatory First Nations the authority to make laws in relation to reserve lands, resources and the environment. • A First Nation signatory to the Framework Agreement exercises its land management option by: • creating its own Land Code, • drafting a community ratification process • Land Code does not have to be approved by the Minister. First Nations revenues Sample municipal source of revenues: Net municipal taxation User charges Transfer payments - Provincial - Federal - Other municipalities Investment income Penalties and interest Development charges earned Developer contributions of tangible capital assets Other Equity in earning of government business enterprises and partnerships Sample First Nation sources of revenues: Government transfers Ontario lottery and gaming corporation Administration fees and user charges Land leases Interest Other income Rental • The biggest revenue source is transfers from the federal government • First Nations are increasingly generating what is called "own source revenue.“ • Investment Interest • Economic Development • Taxation rarely called this (user Fees) • The communities also get revenue from: • land claim settlements • successful lawsuits • selling treaty land a relatively small amount from other levels of government • OFNLP Gaming Revenues Related: Doing Business With First Nations: A Beginners Guide Tribal Councils • Tribal Councils are not defined under the Indian Act. Tribal Councils are mainly political organizations but some also administer community programs and services. • Some First Nations choose to affiliate with Tribal Councils while others do not. Each Tribal Council decides its own political priorities and these priorities vary from area to area and from time to time. • You may or may not deal with a Tribal Council unless directed to do so About the Basics… • These are the basics… • You are expected to have at least a basic awareness of First Nations if you expect to build a long term relationship • The basics are easily learned by visiting a First Nation and asking for a tour of a community with your counterpart. • First Nation people have a bond with their community that you won’t often get in a municipal context. • If your role requires interaction with First Nations, take some time to learn more. Continue to Indigenous Awareness Training part 3 here. To find out how we can help you with your Indigenous Awareness and Engagement activities, please see our web page Indigenous Engagement Training or contact us at: (705) 657-1126 Email: spirit@indigenousaware.com To set up a short 15 minute consultation with our CEO, Mike Jacobs, please see this page here. Chi Miigwetch (thank you) and good luck! Related Articles: How To Work With Indigenous Peoples Achieving Effective and Meaningful Engagement with Indigenous Communities Understanding Indigenous Treaties in Ontario: A Beginners Guide Share with your network