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Before engaging with Indigenous Communities, you will need to understand the following information in this short guide. The following overview is a brief introduction to Indigenous Awareness which covers some of the history behind Residential Schools and the Truth and Reconciliation Commissions Calls to Action. 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. (See Indigenous Awareness Training Part 2 and Indigenous Awareness Training Part 3 for the continuation) Chi Miigwetch! Residential Schools • In the early 1600s, Catholic nuns and priests established the first residential schools in Canada • In 1883, these schools began to receive funding from the federal government when the Government of Canada created the residential school system. • The main goal of the system was to assimilate Indigenous children into white, Christian society • These schools operated between 1831 and 1996 and over 150,000 First Nations, Métis and Inuit children were forced to attend during this period. Thousands died either at school, or because of their experiences in the system. Many more remain missing. 139 Indian Residential Schools Across Canada 18 known to operate in Ontario • Bishop Horden Hall (Moose Fort, Moose Factory), Moose Factory Island • Cecilia Jeffrey (Kenora, Shoal Lake), Kenora • Chapleau (St. John's), Chapleau • Cristal Lake, Northwestern Ontario • Fort Frances (St. Margaret's), Fort Frances • Fort William (St. Joseph's), Fort William • McIntosh, McIntosh • Mohawk Institute, Brantford • Mount Elgin (Muncey, St. Thomas), Munceytown • Pelican Lake (Pelican Falls), Sioux Lookout • Poplar Hill, Poplar Hill • St. Anne's (Fort Albany), Fort Albany • St. Mary's (Kenora, St. Anthony's), Kenora • Shingwauk, Sault Ste. Marie • Spanish Boys' School (Charles Garnier, St. Joseph's, formerly Wikwemikong Industrial), Spanish • Spanish Girls' School (St. Joseph's, St. Peter's, St. Anne's, formerly Wikiwemikong Industrial), Spanish • Stirland Lake (Wahbon Bay Academy), Stirland Lake • Wawanosh, Sault Ste. Marie Indian Day Schools • These schools were not included in the Truth and Reconciliation Commission or the Indian Residential School Settlement Agreement • Close to 200,000 First Nations, Inuit, Métis and non-status Indian children attended Day schools and like residential schools • Day schools were schools run by the Canadian government and Christian churches where First Nations, Métis and Inuit children were sent during the day, but lived with their parents and remained in their Communities. Indian Day School Settlement Agreement • In August 2019, the Federal Court approved a nation-wide class settlement to compensate Survivors of day schools. • As of January 2020, 699 federally operated Indian Day Schools have been identified as eligible under this settlement. • In 2009, Garry McLean a Member of the Lake Manitoba First Nation started legal action seeking justice for day school Survivors. Truths Discovered • On May 28 2021, the remains of 215 Children where found at the Kamloops Residential School • Since this time 1800 + bodies have been discovered • Brandon, Manitoba • Marieval, Saskatchewan • Cranbrook, British Columbia • Kuper Island British Columbia 2007-2015 Truth and Reconciliation • It had a 6 year mandate to listen to and record the stories of Indian Residential School survivors, they heard 6,740 statements and inducted almost 100 Honourary Witnesses to work on Reconciliation. • The Truth and Reconciliation Commission was a requirement of the Indian Residential Schools Settlement Agreement reached in 2007, the largest class action settlement in Canadian history. • Seven national events across Canada were hosted to engage the Canadian public to educate people about the history and legacy Justice Murray Sinclair Chair, Truth and Reconciliation Commission of Canada Chief Wilton Littlechild Commissioner Dr. Marie Wilson Commissioner “It is due to the courage and determination of former students the Survivors of Canada’s residential school system that the Truth and Reconciliation Commission of Canada (TRC) was established. They worked for decades to place the issue of the abusive treatment that students were subjected to at residential schools on the national agenda. Their perseverance led to the reaching of the historic Indian Residential Schools Settlement Agreement. All Canadians must now demonstrate the same level of courage and determination, as we commit to an ongoing process of reconciliation. By establishing a new and respectful relationship between Aboriginal and non Aboriginal Canadians, we will restore what must be restored, repair what must be repaired, and return what must be returned”. Reconciliation In preparation for the release of its final report, the Truth and Reconciliation Commission of Canada has developed a definition of reconciliation and a guiding set of principles for truth and reconciliation. “This definition has informed the Commission’s work and the principles have shaped the calls to action we will issue in the final report.” Reconciliation --“establishing and maintaining a mutually respectful relationship between Aboriginal and non Aboriginal peoples in this country Principles of Reconciliation • The United Nations' "Declaration on the Rights of Indigenous Peoples" provides the framework for reconciliation at all levels and across all sectors of Canadian society. • First Nations, Inuit, and Métis peoples, as the original peoples of this country and as self determining peoples, have Treaty, constitutional, and human rights that must be recognized and respected. • Reconciliation is a process of healing of relationships that requires public truth sharing, apology, and commemoration that acknowledge and redress past harms. • Reconciliation requires constructive action on addressing the ongoing legacies of colonialism that have had destructive impacts on Indigenous peoples’ education, cultures and languages, health, child welfare, the administration of justice, and economic opportunities and prosperity. • Reconciliation must create a more equitable and inclusive society by closing the gaps in social, health, and economic outcomes that exist between Indigenous and non Indigenous Canadians. • All Canadians, as Treaty peoples, share responsibility for establishing and maintaining mutually respectful relationships. • The perspectives and understandings of Indigenous Elders and Traditional Knowledge Keepers about the ethics, concepts, and practices of reconciliation are vital to long term reconciliation. • Supporting Indigenous peoples’ cultural revitalization and integrating Indigenous knowledge systems, oral histories, laws, protocols, and connections to the land into the reconciliation process are essential. • Reconciliation requires political will, joint leadership, trust building, accountability, and transparency, as well as a substantial investment of resources. • Reconciliation requires sustained public education and dialogue, including youth engagement, about the history and legacy of residential schools, Treaties, and Indigenous rights, as well as the historical and contemporary contributions of Indigenous peoples to Canadian society. 94 Calls to Action “In order to redress the legacy of residential schools and advance the process of Canadian reconciliation, the Truth and Reconciliation Commission makes the following calls to action”. Reconciliation - Broadly • 23 Calls to Action Including UNDRIP, Royal Proclamation and Covenant of Reconciliation, Settlement Agreements, Equity in the Legal System, National Council for Reconciliation, Professional Development & Training, Churches, Education Health • 7 Calls to Action Including closing health gaps, recognizing the value of Aboriginal healing practices, solve jurisdictional disputes and educate and train all health care professionals Justice • 18 Calls to Action Including ensuring competency training for all lawyers, police, judges, and law students, work collaboratively, and eliminate over representation of Aboriginal peoples in custody Language and Culture • 5 Calls to Action Including a call upon the federal government to acknowledge that Aboriginal rights include Aboriginal language rights. “Aboriginal languages are a fundamental and valued element of Canadian culture and society, and there is an urgency to preserve them”. Education • 7 Calls to Action Including a call upon the federal government to eliminate the discrepancy in federal education funding for First Nations children being educated on reserves and those First Nations children being educated off reserves. Youth • One Call to Action #66 the only one call to action that deals directly with youth the establishment of multi year funding for community based youth organizations Museums and Archives • 4 Calls to Action Including, accessible records, a national review of archival policies and practices, and ensure compliance w/framework Media and Reconciliation • 3 Calls to Action Including a refunding of CBC/Radio Canada, Increasing Aboriginal Programming, and educating Canadian Journalism Programs Sports and Reconciliation • 5 Calls to Action Including telling the story of Aboriginal Athletes in history, amending acts and policies, and providing stable funding and training for community members and family National Centre for Truth and Reconciliation • 2 Calls to Action Including working collaboratively with the NCTR, to identify and collect all records, and make a funding contribution of 10 million over 7 years, plus funds to assist communities to produce their own stories towards healing Newcomers to Canada • 2 Calls to Action • We call upon the Government of Canada to replace the Oath of Citizenship with the following: • I swear (or affirm) that I will be faithful and bear true allegiance to Her Majesty Queen Elizabeth II, Queen of Canada, Her Heirs and Successors, and that I will faithfully observe the laws of Canada including Treaties with Indigenous Peoples, and fulfill my duties as a Canadian citizen. Child Welfare • 5 Calls to Action Including calling upon all levels of government to fully implement Jordan's Principle. Commemoration • 5 Calls to Action Including the development of a reconciliation framework for Canadian Heritage, Historic Sites, and Commemorative Monuments The new National Holiday speaks to Call #80 “We call upon the federal government, in collaboration with Aboriginal peoples, to establish, as a statutory holiday, a National Day for Truth and Reconciliation to honour Survivors, their families, and communities, and ensure that public commemoration of the history and legacy of residential schools remains a vital component of the reconciliation process”. Missing Children and Burial Information • 6 Calls to Action Including provision of records and documents, sufficient resources to National Centre for Truth and Reconciliation for a student death register, and appropriate commemoration of Aboriginal children who died at Residential Schools Business and Reconciliation • 1 Call to Action “Calling upon the Corporate Sector to adopt the United Nations Declaration on the Rights of Indigenous Peoples and apply its principles and commit to meaningful consultation, building respectful relationships, and obtaining the free, prior, and informed consent of Indigenous Peoples before proceeding with economic development projects”. Principles of Reconciliation The Truth and Reconciliation Commission of Canada believes that in order for Canada to flourish in the twenty first century, reconciliation between Aboriginal and non Aboriginal Canada must be based on ten principles. “The first and foremost being the full and effective implementation of the United Nations Declaration on the Rights of Indigenous Peoples” UNDRIP The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) is an international human rights instrument that affirms the minimum standards for the survival, dignity and well being of Indigenous peoples throughout the world. • UNDRIP was adopted by the General Assembly on Thursday, 13 September 2007, by a majority of 144 states in favour, 4 votes against (Canada being one)and 11 abstentions. • Canada shifted its position in 2010 to support the declaration, but noted it was an ‘aspirational’ document that was not legally binding. • In 2016, Canada fully endorsed UNDRIP and pledged to fully adopt and implement it. The Action Plan • Must be developed in collaboration with Indigenous Peoples in two years, will include measures to: • address injustices, combat prejudice and eliminate all forms of violence, racism and discrimination against Indigenous Peoples • promote mutual respect and understanding, as well as good relations, including through human rights education • ensure Canada is held accountable on progress through regular reporting and oversight 46 Articles - Self determination and Self government - Equality and Non discrimination - Culture, Language and Identity - Lands, Territories and Resources - Indigenous institutions and legal systems, among other rights. Article 10 • Indigenous peoples shall not be forcibly removed from their lands or territories. No relocation shall take place without the free, prior and informed consent of the Indigenous peoples concerned and after agreement on just and fair compensation and, where possible, with the option of returning. Article 25 & 26.1-3 • 25. Indigenous peoples have the right to maintain and strengthen their distinctive spiritual relationship with their traditionally owned or otherwise occupied and used lands, territories, waters and coastal seas and other resources and to uphold their responsibilities to future generations in this regard. • 26.1 Indigenous peoples have the right to the lands, territories and resources which they have traditionally owned, occupied or otherwise used or acquired. Article 26.2-3 • 2. Indigenous peoples have the right to own, use, develop and control the lands, territories and resources that they possess by reason of traditional ownership or other traditional occupation or use, as well as those which they have otherwise acquired. • 3. States shall give legal recognition and protection to these lands, territories and resources. Such recognition shall be conducted with due respect to the customs, traditions and land tenure systems of the indigenous peoples concerned. Article 27 • States shall establish and implement, in conjunction with indigenous peoples concerned, a fair, independent, impartial, open and transparent process, giving due recognition to indigenous peoples’ laws, traditions, customs and land tenure systems, to recognize and adjudicate the rights of indigenous peoples pertaining to their lands, territories and resources, including those which were traditionally owned or otherwise occupied or used. Indigenous peoples shall have the right to participate in this process. Article 28 • 1. Indigenous peoples have the right to redress, by means that can include restitution or, when this is not possible, just, fair and equitable compensation, for the lands, territories and resources which they have traditionally owned or otherwise occupied or used, and which have been confiscated, taken, occupied, used or damaged without their free, prior and informed consent. • 2. Unless otherwise freely agreed upon by the peoples concerned, compensation shall take the form of lands, territories and resources equal in quality, size and legal status or of monetary compensation or other appropriate redress. Article 29 • 1. Indigenous peoples have the right to the conservation and protection of the environment and the productive capacity of their lands or territories and resources. States shall establish and implement assistance programs for indigenous peoples for such conservation and protection, without discrimination. • 2. States shall take effective measures to ensure that no storage or disposal of hazardous materials shall take place in the lands or territories of indigenous peoples without their free, prior and informed consent. • 3. States shall also take effective measures to ensure, as needed, that programs for monitoring, maintaining and restoring the health of indigenous peoples, as developed and implemented by the peoples affected by such materials, are duly implemented. Article 32 • 1. Indigenous peoples have the right to determine and develop priorities and strategies for the development or use of their lands or territories and other resources. • 2. States shall consult and cooperate in good faith with the indigenous peoples concerned through their own representative institutions in order to obtain their free and informed consent prior to the approval of any project affecting their lands or territories and other resources, particularly in connection with the development, utilization or exploitation of mineral, water or other resources. • 3. States shall provide effective mechanisms for just and fair redress for any such activities, and appropriate measures shall be taken to mitigate adverse environmental, economic, social, cultural or spiritual impact. 60’s Scoop • The Sixties Scoop was a period in which a series of policies were enacted in Canada that enabled child welfare authorities to take, or "scoop up," thousands of Indigenous children from their families and Communities for placement in foster homes, from which they would be adopted by white families from across Canada and the United States. • These children lost their names, their languages, and a connection to their heritage. Sadly, many were also abused and made to feel ashamed of who they were. Time Period • Despite its name referencing the 1960s, the Sixties Scoop began in the mid to late 1950s when non Indigenous child welfare authorities began apprehending Indigenous children but this organized, concerted effort to remove Indigenous kids from their homes kicked off in 1965. The practice continued throughout the 1970s and into the early 90’s • It is estimated that more than 20,000 Indigenous children were taken from their families and fostered or adopted out primarily to white middle class families during this time • Intact, loving families that were deemed to be in some way “insufficient” by white middle class social workers had their children taken away, rather than getting support. Inquiry • In the early 1980’s the Manitoba government established a Review Committee on Indian and Métis Adoptions and Placements in the wake of allegations from First Nations and Métis communities that their children were being fostered and placed in out of province homes for the purposes of adoption in large numbers. • In 1984, Justice Edwin Kimelman would release a review of Indigenous child apprehension called No Quiet Place: Review Committee on Indian and Métis Adoptions and Placements. • After reviewing the file of every Native child who had been adopted by an out of province family, Judge Kimelman stated: ‘that cultural genocide has been taking place in a systematic, routine manner’. • The Kimelman Report would mark the start to the end of the Sixties Scoop era. Settlement Agreement • On February 14 2017, after an 8 year court battle, Ontario Superior Court judge Edward Belobaba ruled in favour of Sixties Scoop victims stating that the federal government failed to prevent on reserve children from losing their Indigenous identity after they were forcibly taken from their homes • In August 2017, the Government of Canada and representatives of the plaintiffs signed an Agreement in Principle aimed at resolving Sixties Scoop litigation. Agreement in principle includes Status Indians and Inuit. • In August 2018, the federal court and the Ontario Superior Court approved the terms of the settlement agreement. • A final agreement was signed on November 30, 2017 Related articles and resources: Indigenous awareness training: A foundation for success Developing relationships with Indigenous Communities Understanding Indigenous Treaties in Ontario 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!

When it comes to keeping your target audience engaged, consistent communication is key. A well planned and executed communications strategy will help build more trust that may help improve Indigenous community participation and involvement. One of the more effective communication channels is email. In Canada, email is one of the more receptive methods to receive information. In fact, according to Insider Intelligence, 85% of Canadians use email with a whopping 75% opting in to receive email campaigns. When it comes to email campaigns, Canadians prefer news and information (54%), followed by entertainment information (38%) and travel information (26%). Let's face it. Email is a relatively low cost option to traditional mail and it is very simple to use. Simply draft up a message, add your email recipients and hit send. It is very simple to use with next to no cost. Traditional, offline engagement strategies can be costly. This includes travel, venue, meals, time, accommodations and other resource consuming logistics. In some instances, these types of activities are necessary but what if there was a digital engagement strategy that can help keep your project "top of mind" while improving your engagement participation? Let me ask you a question. Have you ever opted in to receive more information (via email) about something you were passionate about? Maybe it was for a product line or perhaps it was a short video guide on how to improve your golf game. Once you opted in, you received your value added content but over time you received more value added information that you were very interested in. For example, let's say you opted in to get a short video on how to add 30 yards to your golf drive (via email). You instantly receive the guide and love the material. Sure enough, you implement the tips and your drive instantly improves. The next week you get another email and it's a video on how to improve your short game using 3 simple tips. You read and implement these tips and again, it helps improve your golf game. Over the course of 4 weeks, you get more tips and valuable content which you start to look forward to. You've come to trust the information that is being sent to you and now, are much more receptive to product recommendations. Let's say you receive the following emails: Week 1: How to add 30 yards to your drive instantly Week 2: How to improve your short game using 3 simple tips Week 3: How to add back spin to your ball so you never bounce off the green again Week 4: How to putt like a pro with 3 simple tips Week 5: How to get par on every hole! Week 6: The best golf shaft grips to use for added distance and control Week 7: The best balls for distance and control Week 8: The best golf footwear for beginner, intermediate and advanced golfer! Week 9: Take this simple survey to win a dream golf trip to Florida! With each passing email you get more value. More value equals more trust. By the time the 9th email comes you take action no matter what. You are much more receptive to fill out the survey for your chance to win a dream trip to Florida. You keep this brand top of mind and actually look forward to receiving more information. (Related: Digital Indigenous Engagement Guide) The beauty of this strategy is that these emails are all automated. They have been created in such a way that when a person opts in to receive information, they are added to the email list and automatically sent content over a specific period of time. This same strategy can be used for digital Indigenous engagements. With a bit of creativity and planning, your company or oganization can target those members who are genuinely interested in the project. Over time, your project will be top of mind increasing participation and ultimately stronger calls to action. Here's an example of using this type of email engagement strategy. Let's use a new community bridge as an example. Automated email strategy: Day 1 First email: What this bridge means for you and the community (opt in to receive more emails) Day 3 Second email: Meet the team and who to contact if you have questions Day 5 Third email: The cost and impact of not having a bridge and having a bridge Day 7 Fourth email: Who's paying for the bridge and where the money is coming from Day 9 Fifth email: How long with the bridge take to be built Day 12 Sixth email: We need your help! Fill out this quick survey for your change to win an Apple iPad Day 15 Seventh email: Jobs and benefits for our community with the Bridge Day 17 Eighth email: Pro's and con's...we need your input! Day 20 Ninth email: Community meeting this Friday about the bridge at the community centre This is a very simple example but it helps get the point across about how a targeted email strategy can save time, money and resources while potentially improving engagement and participation. To set up this email strategy, you will need a specialized software designed for this task. These are often called "autoresponder software" and are dedicated to email marketing campaigns. We recommend Aweber because of it's simplicity and power. At CIPS we set up a dedicated web page designed for this purpose. On this page there will be a short explanation of what the project is and what the participant can expect to recieve at the onset and over the course of the project duration. A participant will fill out a short form, usually their name and email address and hit submit. Once the person hits submit they're information has been added to the subscription list. They will be instructed on next steps (depending on the complexity of the project) and when to expect additional content (emails). At its core, this type of email engagement strategy is very basic but has the power to increase your reach and engagement while reducing costs, time and resources. At CIPS we have dedicated digital marketing experts who can set this up for you and your organization. We are Indigenous Engagement experts that can design offline and online digital engagement strategies to help ensure your project is efficient, effective and worry free. Call us today at (705) 657-1126 or email: spirit@indigenousaware.com Related articles: Digital Indigenous Engagement Guide 5 Steps to Meaningful Indigenous Engagement 5 Principles for Effective Indigenous Engagement 3 Ways to Effectively Communicate Technical Information to First Nation Communities Achieving Effective and Meaningful Engagement with Indigenous Communities How To Work With Indigenous Peoples

The webinar will highlight two Indigenous-led projects to recreate natural spaces along major waterways (the St. Lawrence River and the St. Clair River) that have been impacted by historical and ongoing colonial development. We will hear from experts and leaders from the Mohawk Council of Kahnawà:ke (Tekakwitha Island and Bay Restoration Project) and Walpole Island First Nation (Swan Lake Marsh rehabilitation). Our speakers will discuss the details of the restoration projects, the historic intrusions on the territory that necessitated intervention, the challenges experienced in the design and implementation process, and the spiritual, cultural and practical significance of these spaces for the respective communities. The benefits and limitations of these projects will be discussed and calls to action to further support Community led efforts will be shared. Topic: Healing Our Connection to Water and Place through Habitat Creation Date and time: Wednesday, November 9th, 2022 | 10:00 AM - 12 PM Cost: Free, however, registration is required. Can’t attend the webinar? Submit your registration and the recording will be sent to you. For more information on our webinar series, please visit the Latornell Webinars webpage. For more information: Karen Anderson and Mario Maillet, Symposium Coordinators Latornell Conservation Symposium 1-888-274-1364 ext. 4 www.latornell.ca c/o Conservation Ontario 120 Bayview Parkway Newmarket, Ontario L3Y 3W3 905-895-0716 Upcoming Events Webinar #3: Keeping Up with Planning in Ontario: When: Tuesday December 6, 2022 Ontario has a housing and affordability crisis. But what does that really mean? The province released the Housing Affordability Task Force Report in February and has committed to ongoing housing supply action plans. Join us as we explore how to provide attainable housing while balancing other provincial priorities, including greenspace, clean drinking water and safe development. Check out the website for more information Webinar #3 registration opening soon Let's Chat! Don't forget to follow our Twitter feed @ADLatornell and add the hashtag #latornell to your tweets to stay connected to important online conversations about Latornell. Click on the following icons to visit our online communities…and Let's Chat!

Today, we are joined by Kerry Ann Charles. Kerry Ann is the Environment Partnership Coordinator for Cambium Indigenous Professional Services and she is going to explain what the First Nations Climate Change Adaptation Planning is and why it is important (transcription for the video is below). ---Transcription of video --- (Ojibwe) Aanii, boozoo. Kerry Ann Charles nindizhinikaaz Georgina Island nindoonjibaa Maa'iingan nindoodem Anishnaabe kwe ndaw (English) Hello, welcome. My name is Kerry Ann (Charles) and I am from the Chippewas of Georgina Island First Nation and I am wolf clan (Ojibwe Woman). I am the Partnership Coordinator for Cambium Indigenous Professional Services (also known as CIPS). (Question) Thank you for joining us today Kerry Ann. I want to ask you a question about First Nation Climate Adaptation Planning. What is it? (Answer) That is a big question. (First Nation) climate change adaptation planning is really for a First Nations community or any community. It can be regionally or it can be nationally and it looks at the effects of climate change and being able to start to identify what the vulnerabilities are within a community (even as an individual). It also looks at things that need to be put in place so that (a community) can adapt and mitigate those changes that are going to occur. (Question) Why is it important and how does a First Nation get started? (Answer) It is very important, especially today given the climate variability (which is climate change). Our climate is changing and understanding what those (climate) changes are and being able to prepare for those risks. For example, more precipitation, stronger winds and drought (to name a few). We need to be able to figure out and forecast what these changes are (within our climate) and how they are going to affect us. A community can start to do that by asking (members) and paying close attention to what they are saying and how it has affected them (in all aspects of the community). It could be changes in the environment such as wetlands that dried up (for example, that used to be there). It could be changes to some of the species (in the community) including the different types of trees or different kind of foreign fauna (even animals within a community). ---Transcription ends--- To find out more on how CIPS can help your community with its climate change planning needs, contact us today at (705) 657-1126 or by email at: spirit@indigenousaware.com To book an appointment with our CEO directly for a 15 minute consultation, please see this page here. Related articles: A Unique Look at Indigenous Land Use Planning - Land Relationship Visioning IESO Indigenous Energy Support Programs How Can Trees Prevent Erosion? Shoreline Bank Stabilization What is a Contaminated Site? Share with your network

The residential school assimilation mandate has had a profoundly devastating affect on the Indigenous Peoples of Canada. All areas of life including social, language, culture, health, mental, physical, and general well being have been negatively impacted. All Indigenous Peoples of Canada today have been "touched" by the residential school system in some form or another. Grandmothers, Grandfathers, Mothers, Fathers, Brothers, Sisters, Nieces, Nephews and Cousins have all experienced the ill effects of this colonial mandate. The social and physical self (of survivors) have been dismantled block by block by the residential school system leaving survivors and their families trying to pick up the pieces. The powerful community bonds held together between families and members (which have strong been held together by belief, pride, culture, language and traditions prior to the residential school system) have all been ripped apart by the Federal governments assimilation protocol. To help mitigate the negative impact that the residential school system has had on the Indigenous population, the Federal Government created the truth and reconciliation commission. The goal of the truth and reconciliation commission is to firstly, recognize the atrocities brought on by the residential school system and secondly, reconcile the injustices and help repair the damage. The truth and reconciliation calls to action are the result of the TRC's (truth and reconciliation committee) final report detailing the impact that the residential school system has had on the Indigenous People of Canada. 6,000 interviews were conducted with residential school survivors which detailed their experiences in the residential school system. The truth and reconciliation commission's final report outlined 94 calls to action to help repair the hurt and damage that has been done to the Indigenous Peoples of Canada through the residential school system. The report prioritized key ares for reconciliation in the following areas: Culture Education Child welfare Health (physical and mental) Justice Language The intention with the calls to action are to make amends and help take positive steps towards healing. Time will only tell if the recommendations (in the calls to action) are brought to fruition or perhaps, forgotten and shelved like so many other reports before it. Here is the transcription of the video: (Ojibwe) Aanii, boozoo. Kerry Ann Charles nindizhinikaaz Georgina Island nindoonjibaa Maa'iingan nindoodem (English translation) Hello, welcome. My name is Kerry Ann Charles and I am from Georgina Island and I am wolf clan. Hi, my name is Kerry Ann. I am from the Chippewas of Georgina Island First Nation and I am the Environment Partnership Coordinator for Cambium Indigenous Professional Services, also known as CIPS. (Question) Thank you for joining us today Kerry Ann. I wanted to ask you a question about the truth and reconciliation call to action. What is it? And why is it so important? (Answer) The truth and reconciliation calls to action stems from our history (with Canada and the Crown) that are affecting our (Indigenous) future. It is about an event that (we) call Canada's "dirty little secret" in regards to "getting rid of the Indian" problem. Part of that (strategy) was to target Indigenous children and to take them away from their families, their culture and traditions in order to "colonize" and assimilate (the children) into the European (white) society. The truth and reconciliation calls to action (and it's goals) are to explain to Canadians (and the rest of the world) about these events (in the past) that have happened. Chi miigwetch Kerry Ann. Related articles: 5 Steps to Meaningful Indigenous Engagement Why is Indigenous Awareness Training Important? Doing Business with First Nations: A Beginners Guide Debunking Myths About Indigenous Peoples in Canada For more articles from Kerry Ann, please see her page at: Kerry Ann Charles CIPS Please share with your network:

The 2022 Latornell Conservation Symposium takes place on October 17-18 at the Royal Botanical Gardens in Burlington. DAY 1 (Oct 17) - Field Trips, Workshop, Networking Event, Exhibit Hall, Student Poster Viewing, Access to RBG gardens, including the indoor Mediterranean Gardens DAY 2 (Oct 18) - Sessions, Breakfast and refreshments, Luncheon with Keynote, Student Poster Competition, Exhibit Hall, Access to RBG gardens, including the indoor Mediterranean Gardens Registration Opens on September 6! The cost for the 1.5-day conference is only $200 (doesn’t include accommodation). www.latornell.ca. #Latornell #ReimaginingConservation

--Video transcription below-- Hi, my name is Shayne Hill and I am the Manager of Energy and Infrastructure here at CIPS. (Blake) Welcome Shayne. Shayne, I want to ask you a few questions about the IESO Indigenous Grants Program. Why is this program (IESO) so important? (Shayne) It's important because it gives First Nations communities the opportunity to access funding to energy related initiatives. (Blake) Who can apply? (Shayne) Any First Nations community or organizations (in some cases). (Blake) What are some of the eligibility criteria? (Shayne) It depends. There are 4 (different) programs (that I am aware of) and each of them have different eligibility criteria. The ECB (The Education and Capacity Building Program) helps to increase energy awareness or energy related training among community staff (and) or community members. The IEP (The Indigenous Energy Projects) focuses on renewable (or transmissions/distribution) projects. The ICEP (The Indigenous Community Energy and Planning Program) focuses on developing or updating a clean energy plan. There is the Community Energy Champion (CEC) funding program. That is a $150,000 (grant) for up to 3 years (they may have increased that a bit). This is to hire an energy worker for the community. (Blake) Thank you Shayne. --End of transcription-- For more information about applying for IESO funding, please see this page here. 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

The Land Relationship Visioning program was designed by CIPS with professional guidance from the Canadian Wildlife Service and the Ontario Aboriginal Lands Association to assist First Nation practitioners to understand, research and document their unique perspective on their land. This perspective will inform contemporary land use planning processes and capture the spaces, species, culture and unique identity of your relationship with your lands. For more information on how you can use this unique land use planning tool, please see the CIPS page: Land Relationship Visioning --Video Transcriptions Start-- Hi, my name is Kassie Mckeown. I am from Alderville First Nation and I work at CIPS (Cambium Indigenous Professional Services) as a technical advisor for Indigenous Projects. Over the last year, we (CIPS) have developed a tool kit for First Nation land (use) practitioners called "Land Relationship Visioning". This (land use planning) tool kit walks you through a practice to (essentially) create a document for land use planning withing your (First Nation) community or your traditional (treaty) territory. Land Relationship Visioning is essentially land use planning but with a First Nations twist that incorporates "two eyed seeing" and (those) needs and priorities that we have as Indigenous People. With Land Relationship Visioning we are really focusing on community engagements, significant species and spaces within the community, (traditional) territory, data collection, and the inter-generational knowledge exchange that comes with the community engagements. Within the (Land Relationship Visioning) took kit and within the whole concept of Land Relationship Visioning you will set yourself up and your future generations to protect and care for the land that we have The purpose of Land Relationship Visioning is to protect the lands that we have for present and future generations as well as to honour our responsibility as Indigenous People to care for the land and our non-human kin. Miigwetch. --Video Transcriptions Ends-- The CIPS Land Relationship Vision training course is designed to assist those First Nation professionals assigned with land use planning tasks in their community. The land use planning process doesn’t always reflect the community’s unique ties to the land. This training will help you to:​ identify your community’s unique spaces to ensure they are protected in land use processes. identify species of significance to your community that may not be a formal Species at Risk, but would require the same level of protection based on your community’s relationship with the land. use the Office Based tools provided to document the process document, design and develop a Community Land Relationship Vision aimed at supporting your Land Use Planning activities. To find out more, please contact our office at (705) 657-1126 or via email: Email: spirit@indigenousaware.com Related Articles: How can trees help prevent erosion? Different types of seed dispersal What is a contaminated site? Please share this article with your network:

---Transcription below--- Good afternoon, my name is Sara Jane Souliere. I am the director of Energy and Climate Change for CIPS (Cambium Indigenous Professional Services). I am fairly new to CIPS and the reason that I have joined CIPS is to move back into the energy field. Energy and infrastructure is the type of background that I have (and come from) and as part of energy and infrastructure, engaging with Indigenous Communities is something that I (highly) value. The history we have as Indigenous People and not being involved in discussions in the economy and any type of development in infrastructure builds. There is a duty to consult and the UN declaration (which needs to be ratified) to ensure that Indigenous People are heard (and engaged) on these types of projects. Duty to consult is a legal concept in which Canada now has to engage (Indigenous People). There is no longer (the old way of thinking) where Canada can come in (and corporations) and do what they want (in terms of development) without the input and advice from Indigenous People. Engagement is very important and this is something that CIPS can help with the engagement process to ensure that we (Indigenous People) are at the table with the companies, Canada and the Province so that are voices are heard. ---End of transcription--- Related Articles: 5 Steps to Meaningful Indigenous Community Engagement 5 Principles for Effective Indigenous Engagement Indigenous Community Engagement Methods Indigenous Engagement Guide Share to your network

Hi there, I am Corey Kinsella (CIPS Technical Advisor, Physical Sciences and Traditional Lands) with Cambium Indigenous Professional Services. I am going to talk a little bit today about site contamination and some tips (and tools) and how you, as a First Nations Lands Manager can identify and potentially carry out some remediation for these (contaminated) sites. As a Lands Manager in your community you are are responsible for the record keeping for the site conditions for these different parcels (land) that are within your First Nation. You might have some concern with historical uses of a particular property (or multiple properties). You may also be concerned about the current uses of these lands on your First Nation. There are a couple of tools that you can use. You can do a desktop review and there should be records that are available in your office or your band office. You can look at previous activities on these properties that (may) point to contamination whether it is due to industry or storage of fuels and different materials that might pose some type of risk. You can also do a visual confirmation on a day to day basis as you drive (or walk) through your community and seeing that the activities (in your community) has the potential risk for contamination. You can start that desktop review with existing records. You can also (go online) and use different GIS (geographical information system) and tools to really get a lay of the property and take a look at it from a topographic view. After that you can go out to the property (provided you have permission to access) and take a look around to see what's going on. You can keep a record and have a log book with you confirm that the activities (occurring on these properties) might pose a risk for contamination. From there, it evolves pretty quickly. You can approach an outside consulting firm (such as CIPS) who can also reinforce your desktop review. There may be some possible (soil) sampling to provide confirmation that there is contamination (occurring) on these properties. How to identify potential site contamination 1) Desktop review - Use special tools and software such as GIS (geographical information system) to help you get a topical view of the area 2) Visual confirmation - Visual inspect the areas of potential concern with a walk by or drive by. 3) Professional identification - Use an outside, third party company that specializes in identifying contaminated sites. Related articles What is a contaminated site? Understanding Waste Management: Creating a First Nation Plan That Works What is blue green algae? Contact us today about how we can help you identify potentially contaminated lands. 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, click here Please share to your network:

We're here in cottage country, specifically Chemong Lake checking on some floating, emerging wild rice. Checking on the overall water quality - It's been really hot so far this spring. With the heat (and climate change) the temperature of these lakes are constantly rising and with that you get what is called "blue green algae bloom". This can be very dangerous to both animals and humans. With farming and ageing septics from cottages here (that we see along the shoreline) comes nutrient overload and with that nutrient overload comes an environment for this blue green algae to bloom and really take hold of this watershed. We're checking on the state of the wild rice and as you can see it has become more prevalent. With wild rice, it actually purifies the water and creates great ecosystems for both birds and fish (for cover). What is Blue Green Algae? Cyanobacteria, or blue green algae is a type of bacteria that is most commonly found in wetlands and waterways (rivers, lakes and ponds). Given the right conditions (such as a hot and humid summer), blue green algae can multiply quickly to form what are called "blue green algae blooms". What Causes Blue Green Algae Bloom? Nutrient overload from fertilizers and run offs from agriculture (and waste water) can contribute to blue green algae growth. Any type of nutrient run off can contribute to the growth of blue green algae. Blue green algae flourishes in hot and humid climate conditions. What Is The Danger of Blue Green Algae? Once blue green algae dies it can release toxins into the water that can be dangerous for livestock, humans and pets. Any contact with infected waterways (from blue green algae) either through swimming, boating, canoeing, etc can cause a host of physical ailments (to humans) such as: skin irritation sore throat sore, itchy eyes stuffed up feeling If ingested, side effects may include sickness or vomiting joint pain muscle pain cramps headache diarrhea For pets, ingesting infected water from blue green algae can cause severe illness and death. What Does Blue Green Algae Look Like? Often forming on the top of calm waterways, blue green algae blooms appears blue-green or greyish (brown) in colour that resembles pond scum (on top of the water surface). Does Blue Green Algae Smell? Yes, blue green algae will often smell musty (and foul). How Does My Community Manage Blue Green Algae? If your community has blue green algae problems, the best course of action is to monitor and limit the amount of nutrients that go into your communities waterways. Be mindful of cottages and homes beside lakes and rivers that may have run off problems. In addition, lawn fertilizers can contribute to nutrient run off into your communities waterways contributing to blue green algae bloom. Practice sound watershed management for the prevention of blue green algae. Wild rice and other healthy water vegetation such as cat tail and water lilies can help to purify your communities waterways. Does your community need help treating or developing a plan for healthy water ways? We can help! Contact us today at: (705) 657-1126 or via email: spirit@indigenousaware.com Related Articles: What is shoreline water bank erosion? What is a contaminated site? How to spot poison ivy in the Fall Different types of seed dispersal

Media Release- June 16th, 2022 “Sustainable Waterfront Planning Through Reconciliation” An Online Workshop to discuss Municipal-Indigenous Relationships and Freshwater Protection Join us for a collaborative and interactive workshop, Sustainable Waterfront Planning Through Reconciliation on Thursday June 16th, 2022, from 1:00-2:30pm EST as a free online webinar. Our survey of nearly 70 Municipal Councillors and Planners across Ontario found that most municipalities are satisfied with their level of consultations with the public. But when asked about their relationships with local Indigenous peoples, it is often met by silence. “As the push for development continues, there is an urgency for people to re-connect to that in which sustains us All, the Lands, the Waters and all that they encompass, putting particular attention on the importance of protecting and preserving our waters which is foundational for all living things survival. To do this we must first take a look at our histories, learn the truths and reflect on the events that have caused the current disconnect between the human and non-human beings and allow ourselves to connect to our emotions. Having an understanding of our connection to the world and our responsibilities to the next seven generations is imperative and if we do not allow ourselves to emotionally connect with that in which sustains us as we plan for our future, are we doing our kids, grandkids, great grandkids, great-great grandkids…. Justice?” - Kerry Ann Charles This webinar will be co-hosted by Kerry Ann Charles and Abraham Francis who will each present their experiences and perspectives on land use decision-making around waterfront areas. They will also facilitate open discussions with the audience on barriers to meaningful consultation and relationship building between municipal staff and Indigenous peoples. Come learn and reflect on ways your municipality can improve decision-making and consultation efforts with local Indigenous groups to better protect the health and enjoyment of our local freshwater. Free registration for this event is at https://www.eventbrite.ca/e/sustainable-waterfront-planning-through-reconciliation-tickets-311238963117 This workshop is brought to you by Watersheds Canada, Mohawk Council of Akwesasne, Cambium Indigenous Professional Services, and The Land Between. Media Contact: Darlene Coyle Environmental Policy and Planning Program Lead Watersheds Canada shorelandproject@watersheds.ca