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June (Demin Dabik-Giizis) is the month of Strawberry Moon as well as National Indigenous History Month. CIPS presents the following events for your Indigenous learning: Why Land Acknowledgements? - The Land Acknowledgement session is based on the Truth and Reconciliation Calls to Action. The purpose and Truth behind Land Acknowledgements will guide an open discussion and reflection on why a land acknowledgement may be a reconciliation too as well as what a land acknowledgement might include. June 14, 2022 @ 1:00 p.m. - Why Land Acknowledgements Presentation - First Session June 17, 2022 @ 10:00 a.m. - Why Land Acknowledgements Presentation - Second Session Truths and Reconcili-Action - The Truths and ReconciliACTION presentation educate participants about the First Nations historical relationship with the Crown. This includes the Indian Act, Indian Residential School, 60s Scoop, Truth and Reconciliation Calls to Action, United Declaration on the Rights of Indigenous People (UNDRIP) and other relevant historical benchmarks that have formed Canada’s relationship with Indigenous people. (Trigger warning: Personal stories are shared with participants.) June 15, 2022 @ 10:00 a.m. - Truths and ReconciliACTION Presentation - First Session June 17, 2022 @ 1:00 p.m. - Truths and ReconciliACTION Presentation - Second Session Closing: June 21, 2022, is National Indigenous Peoples Day, please take the time to attend an event held in your local municipality or neighbour Urban Centre and enjoy Indigenous Culture and Events. Miigwech (Thank you) For more information, please contact Tiffany Taylor, CIPS Project Administrative Coordinator at (705)-400-6722 | Mobile: (705)-917-1321 or via Email: t.taylor@indigenousaware.com

The Ontario First Nation Economic Development Association (OFNEDA) is hosting their 11th Annual First Nations Economic Advancement Summit on August 15 - 18, 2022 in Orillia at Casino Rama. After two years of virtual meetings OFNEDA is happy to announce The Summit is being planed as a face-to-face event providing delegates, exhibitors and sponsors an opportunity to connect in person. This year’s conference will incorporate an Exhibitors area, workshops, a one-on-one Meet & Greet with Government Procurement Officers, a tour of a local Indigenous business and a welcoming reception. OFNEDA is designing the 2022 Summit to bring indigenous procurement opportunities and partnership to the Economic Development Officers (EDO’s) working in First Nations and indigenous businesses across Ontario and beyond. This Summit is designed for anyone who wants to learn more about how to do business with the government of Canada and Ontario and large private corporations and partnership development within First Nation communities across Ontario and beyond. The Indigenous Procurement Summit is open to all Indigenous and non-Indigenous people and organizations that want to learn about new economic development and procurement opportunities for First Nations and First Nation businesses across Ontario and beyond. This is a great opportunity to meet First Nations decision makers, government officials, industry leaders and many other dignitaries who want to be involved with First Nations economic development and advancement. For more information, please click here. For registration information, please click here.

Hi Everyone, my name is Stevie and today we're going to be foraging for blueberries. It's July 6th (blueberry season), not the height (of blueberry season) quite yet. They (blueberries) came a little bit later this season, later than normal and sometimes you get really early seasons and sometimes you don't. You can see here that we have some unripe blueberries. blueberries, you're going to be able to tell because they're sort of a white-ish, yellow-ish colour. Sometimes you can get a a white-ish, red (up here). You can see when the start to ripen they're going to start to look a bit purple until they get to that nice blue colour. You want to see that blue colour when you're walking and hiking. When we arrived up here we started finding patches of blue. Now, blueberry bushes are going to be quite short so you're going to have to keep your eyes to the ground when walking. Painted turtles...is it a boy or a girl? So, a rule of thumb here when picking blueberries is to leave about a quarter of what you found left, at the very least. I usually take about half and leave the rest to grow a good crop next season. Blueberries aren't seasonal, at least not wild blueberries. You'll get a good crop one season and it may not be the same the next season. It (a good crop) might be over across the hill instead of over here. Today, we're going to be picking about half of these and I'll show you afterwards about how much I get from this bush after. What are sensitive ferns? So, we've just finished picking (from this one bush) and you can still see there is plenty left. I have just about (maybe a little less) than a quarter at the bottom of the box that I have but you can still see there are plenty of blueberries left on the bush. Just a reminder that we're not the only people out here. There are also bears and other wildlife that would love to have a bit of these berries and hence why I leave so many left on the bush. Be careful when you are out walking around and remember to make lots of noise so other wildlife know that you're there too and you don't get scared by them. Blueberry foraging tips 1) The seasons for picking blueberries vary. It can come early or later depending on a variety of factors such as rain and sunshine. 2) Be sure to leave unripe blueberries on the branches. They are usually white - yellow or white - red in colour. 3) Blueberry bushes are short so you will need to keep an eye on the ground! 4) Blueberries can sometimes grow in different places and not necessarily always in the same spot (over the course of a few seasons). 5) Pick about 3/4 of the blueberries and leave about a quarter of the blueberries on the branches. Bears and other wildlife have to eat as well! 6) Be mindful of your surroundings. There may be other wildlife such as bears in the area so make your presence known. If you enjoyed this article, please see our other articles that may be of interest: Different type of seed dispersal How to spot poison ivy in the Fall How to make cedar tea Where to find fiddlehead ferns Understanding waste management for First Nations

(Video transcript below) You can see how shiny it is, right? That is one of the tells for sweetgrass. To really make sure that it's sweetgrass because there are other grasses that can grow like that (shiny hue), is that you look at the stem of it (that's into the ground). The purple (colour on the stem) is the identifier of whether it is sweetgrass or not (as well as the smell). Ideally, you dont' want to try not to pull the root out but if you do pull the root out, take it off and put it back where you got it from. What I've been taught is that (sweetgrass) is the kindness medicine. Each blade of sweetgrass (there's 3 strands) that you braid together which represents physical, mental and emotional and mind, body and soul. In each of those 3 strands of sweetgrass that are braided together there are actually 7 pieces of (sweet) grass that you are supposed to have in each of those strands that represent the Seven Grandfather teachings. What does sweet grass look like? 1) Sweetgrass will be shiny in appearance; 2) Sweetgrass will have a purple root; 3) You can smell sweet grass when you get close to it or when you hold a blade of grass up to your nose Related articles: How to make cedar tea Different types of seed dispersal How to spot poison ivy in the fall season Where to find fiddlehead ferns How to Make Hummingbird Food

Poison ivy isn't actually an ivy but a common native plant related to sumac, cashew and mango trees. Like most plants in Autumn, poison ivy also changes colours from the greens to the yellows and reds common to the season. Poison ivy can still be identified by it's 3 leaflets but with the additional appearance of waxy green or yell coloured berries. Although the plant itself is no longer green its sap still contains urushiol oil in Autumn and Winter months. Urushiol causes the allergic skin reaction that poison ivy is famously known for often times resulting in the itchy, blistering rash. This type of allergic reaction to poison ivy is almost exclusive to humans meaning animals such as livestock and pets are unaffected by poison ivy. Some wildlife species actually eat poison ivy such as deer who eat the leaves, or birds who eat the berries and help to spread the plant to other areas. Urushiol (the active allergen in poison ivy) can still be transferred from animals to humans. Being in direct contact with poison ivy isn't even necessary to develop a rash sometimes! How to spot poison ivy: 1) Poison ivy grows in 3 leaf groupings; 2) Poison ivy leaves will sometimes have a "sub leaflet" that looks like a thumb or an oven mitt; 3) Poison ivy leaves will have smoother edges (not very jagged or rough); 4) Poison ivy berries are green in the summer and white or waxy (colour) in the fall; 5) Poison ivy leaves are green in the summer and change to a reddish - orange colour in the fall; 6) Poison ivy will NOT have any thorns 7) Poison ivy leaves (the top, visible part) can have a shiny (or "waxy") appearance in the summer season. Pictures of Poison Ivy Leaves (In The Fall Season) and Poison Ivy Berries Poison ivy has many faces but the general rule is this: "Leaflets in three let it be" Other articles you may enjoy: What does sweetgrass look like? Where to find fiddlehead ferns Blueberry foraging techniques and methods Different types of seed dispersal If you enjoyed this article, please share with your network

Today, we are joined by Kerry Ann Charles (CIPS Indigenous Environment Partnership Coordinator) to discuss Indigenous Awareness Training. Kerry Ann will help shed some light on why Indigenous Awareness Training is so important. Below is a transcription of the interview -------------------------- Thank you for joining us today Kerry Ann. I wanted to ask you a question about Indigenous Awareness Training. Why is Indigenous Awareness Training Important? Wow, what a great question Blake. Indigenous Awareness Training is so important from my perspective because really, it is the foundation for everything (here in Canada). Without that knowledge of that foundation and where we are today in the present, it's really hard to prepare and plan for our future (next future generation). For me, Indigenous Awareness Training is really understanding where you live and the people that protected, preserved and sustained that environment (which sustains us now) before you were actually here. Who do you think can benefit the most from Indigenous Awareness Training? I think everybody, all of society can benefit from Indigenous Awareness Training. I think the people that will benefit most from Indigenous Awareness Training and the Indigenous Awareness Training that is happening now (and into the future) are our youth. Our youth are our future leaders who are going to take everything we that has accumulated to the point where we are at right now in terms of biodiversity crisis, the climate crisis, (and) the marginalized communities. Our youth will be able to understand and acknowledge the wrongs and help to create solutions and rectify all that is wrong within our society for our future generations for having a positive and sustainable environment to thrive and survive in. Chi miigwetch Kerry Ann ------------------------------- Other articles you may enjoy: 5 Principles for Working With Indigenous Communities Working with Indigenous Communities Doing Business with First Nations: A Beginners Guide To find out how we can help you with your Indigenous Awareness activities, please see our web page Indigenous Awareness Training or contact us at: (705) 657-1126 Email: spirit@indigenousaware.com Please share to your network

Indigenous rights and title, and the duty to consult and accommodate are lofty topics which have steadily evolved since the Royal Proclamation of 1763. And, even following 1951 amendments to the Indian Act, the opening of the flood gates with respect to recourse for punitive policies and restriction of movement on Indigenous Peoples paved the way for property and right to self-govern review and recourse. Yet the gridlock of court cases with respect to Indigenous rights didn’t truly begin to move until 1973. The Calder decision of 1973 (Calder v. Attorney General of British Columbia,) recognized Indigenous title. The Guerin (1984,) Sparrow (1990,) Delgamuukw (1997,) and Haida (2004) court decisions led to increased rights recognition and finally, the Duty to Consult and Accommodate. But, what does that mean? In short: · Indigenous rights exist in law, and include title, which is a distinctive right specific to communally held property. · The extent of Indigenous title and rights is determined by specific statements or truths relating to the Indigenous group as well as its historical relationship to the land which is in question. · Indigenous rights and title can’t be annexed by legislation as they are protected by the Constitution Act of 1982. · The government has a duty to consult and potentially accommodate Indigenous interests even in instances where title hasn’t been proven, and where treaty rights may be affected unfavorably. Both federal and provincial levels of government have a legal obligation to consult with Indigenous People where it contemplates decisions or actions that may adversely impact asserted or established Indigenous or treaty rights. The duty to consult requirements can vary widely and depend on the circumstances of each project. Factors that can influence the consultation obligations include: · Nature and scope of the established or asserted Indigenous or treaty right. · Strength of the claim to an asserted Indigenous or treaty right. · Potential impact of the proposed conduct on the established or asserted right. (Related: Treaties 101: Understanding Indigenous Treaties in Ontario) What does consultation involve? 1. Information Components: · Providing timely and accessible information to the Indigenous community on the proposed project, activity, or decision. · Obtaining information on any potentially affected rights. 2. Response Components: · Listening to any concerns raised by the Indigenous community. · Determining how to address these concerns, including attempting to avoid, minimize, and/or mitigate adverse impacts on Indigenous or treaty rights. (Related: Achieving meaningful engagement with Indigenous Communities) What is the role of the Indigenous community in the Duty to Consult and Accommodate process? Meeting the duty to consult requires a two-way flow of information between the Crown (or Third Party) and Indigenous People. The courts have stated that there is an onus on Indigenous communities to make their concerns known, respond to the ministries’ or Third Party’s attempts to address those concerns, and attempt to reach a mutually satisfactory solution. To avoid feelings of powerlessness, confusion, and frustration in this process, organizations and Indigenous communities alike can develop a desire and protocols for engagement. Although the Duty to Consult and Accommodate is a legal obligation, it does not have to be one of mass uncertainty and disorganization. Long-term, stable, and mutually beneficial relationships can be built to accelerate the speed of business and encourage efficiency by both parties. This also opens more potential for opportunity. Related: Introduction to Indigenous Engagement The social and economic benefits, new job opportunities, enhance land use, and increased business development that can be generated from effective processes such as this are enormous. The Duty to Consult and Accommodate process can be custom-designed to comprehensively meet the needs of an Indigenous community as well as the entities needing to engage them, including critical path, best practices, and continued relationship-building and mutual respect. Related: Doing Business with First Nations: A Beginners Guide To find out more how we can help with your community engagements, please visit our Indigenous Engagement page or contact us directly and ask about how we can help. 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 community engagement or duty to consult plans, click here

A Community Energy Plan is a comprehensive long-term strategy for the improvement of understanding around energy, establishing energy baseline data, and enhancing aggregate energy efficiency. An effective plan will aid in the reduction of electricity consumption and assist a community in determining opportunities for energy solutions. A Community Energy Plan should provide the power to understand what a First Nation community wants as opposed to having it be told what it needs. Working to design one requires grassroots data collection covering the following: · How much energy a community needs/uses · How much energy a community generates · Knowledge of the various types of energy a community uses · Knowledge of the types of energy a community supports · Financial comfort limits of First Nation Membership as they pertain to spending on energy · Comfort level in supporting the displacement of certain natural resources with mitigation In First Nation administration, gleaning this data will support the energy solution development process and give the community power over potential salespeople, third-party planners, and community energy-related decisions. In turn, the community will be in a better position to define its energy issues in real terms as well as its willingness to pursue the necessary solutions. Related: 3 Ways To Effectively Communicate Technical Information to First Nations Communities Why is a Community Energy Plan important for a First Nation? Such data and detail in a planning document will lead the community to reduce costs for administration as well as membership, and increase the overall understanding about energy by community members of all ages. With this document in place, an Indigenous community can easily identify possible solutions to problematic areas concerning power while also sourcing potential commercial opportunities in the energy sector – which could also lead to effective job creation. (Related: Increasing the importance of energy in First Nations priorities) Where do you start? As is most often the case, an incident, or a series of them, may highlight a need for community energy management. These could include such things as a need for climate change adaptation, a potential investment in renewables, or simply several complaints from First Nation Members regarding their monthly energy costs. To get the ball rolling, consider a comprehensive community engagement exercise. Encourage the evaluation of energy consumption data and initiate steps to ensure membership is open to the concept and fully aware that this process is a necessary step. Planning for the future requires information around community desires, existing energy opportunities, as well as historical usage and the forms of energy being used. With this detail, a path to implementable solutions can be developed to guide the community over time. What should you expect from a First Nation Community Energy Plan? The key takeaway from the baseline data is how much a community is deviating (either positively or negatively,) from a given data point over time. This allows the community to evaluate the success (or failure,) of their Community Energy Plan objectives over time. What questions may arise in the process? Once a First Nation determines to develop a Community Energy Plan, four key questions may be asked: 1. How long does it take? 2. What does it cost to produce it? 3. How will we pay for it? 4. What is in it? The answers to each of these questions will vary by First Nation depending on such things as community size, location, the amount of available information, and even the “personality” of the First Nation (its willingness to participate and be open to issue mitigation and solution development). Is there funding available to develop a First Nation Community Energy Plan? In Ontario, The IESO (Independent Electricity System Operator,) manages the ICEP (Indigenous Community Energy Plan) program through which successful applicants can obtain funding for the development of a new community energy plan. Those wishing to update an existing plan can apply for a maximum of $25,000 in assistance to do so. If your community needs help finding the necessary funding or help developing a proposal, we can help - Click here (or contact us below). Contact us today about how we can help with your community energy planning 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 energy planning needs, click here

Indigenous People and communities are frequently overlooked in the energy sector in terms of business and opportunities. However, with respect to partnerships, they are rich with opportunities. Doing business with First Nations in the energy arena can be accomplished through the building of respect, leading to prosperous entities including national and global partners, investors, and contractors. They can also include resources that are practical, and comprehensive, managed by smaller entities as opposed to large corporations established solely by First Nations. Insightful and targeted to the energy sector, tips and gaps that represent effective community engagement in this industry are covered below: Why is Knowledge of Indigenous History Important? Knowing your market, no matter the industry, is integral to success in business. With respect to the first step in community engagement for Indigenous communities, knowing who you’re addressing and how they came to be in this position is vital. You may be addressing Chief and Council directly, or you may be presenting to First Nation administration and staff. You may also have the opportunity to speak directly with community Membership – all of which are completely different audiences that require a modicum of background research and knowledge of community history. Information about significant trade routes and territories once traversed by the particular community you are addressing, not to mention treaties that addressed their livelihoods, resources, and spiritual beliefs, are a firm foundation for beginning effective engagement. Prior legal victories, residential school impacts, and any affects from past directives, policies, and engagements with Federal and Provincial governments, as well as corporations, will help to guide you in potential energy conversations. (Related: Working with Indigenous People 101) How do you Make Energy Relevant, and a Priority? In advance of presenting details specific to a potential energy project or investment, become familiar with the market. In this case, identify specific First Nation community priorities, identify where energy best intersects with those priority areas, and integrate energy related topics and issues into those priority areas. There are typically five-to-ten key priorities in most First Nation communities. These can include but aren’t limited to: · Housing Needs · Economic Development · Social Issues · Youth · Water · Energy In order to effectively tie energy into an effective conversation with a First Nation community, knowing the priority areas of that community is a requirement. Similarly, the community representatives are more likely to be amenable to engagement if a community priority is directly linked. Understanding How Priority Areas Intersect With Energy Understanding energy related issues as they pertain to a First Nation is very important. As an example, with respect to housing, a community could easily benefit from a new energy efficient construction policy. In terms of economic development, relaying the fact that there are generation opportunities is a valuable component of an energy conversation. The engagement that can result from full disclosure on such initiatives is immense. And, with respect to social issues and youth, identifying the ability to work with the environment and reduce costs to households and future end-users in the process are crucial. How Can Energy be Integrated Into Community Priorities? An energy-conscious culture can be created by: · Getting formal policy statements and initiatives integrated into other departments (get everyone, throughout community administration, into an energy mindset) · Ensure the leadership and staff are delivering the same energy message · Try to have a budget assigned to energy topics (example: the IESO ECB Program is a great place to start in Ontario) Related: Duty to Consult and Accommodate Primer: Where Do We Begin? How to Inform and Involve Community Membership The First Nation community membership must be aware of the energy culture priority as well… · Work with local schools to inform children – who, in turn, become excellent advocates · Develop a video series for social media (which can also be played at community meetings) · Develop social media memes (which are relatable through humour,) as well as newsletter releases · Look to integrate community webinars or possibly billboards into the energy engagement strategy Contact us today about how we can help with your community energy planning 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 energy planning needs, click here

The evolution of waste management is one that spans approximately six decades, and unfortunately, First Nation communities have fallen behind. From the first concept of a “transfer station” (to help larger cities manage their waste,) to initial recycling programs and standards for landfill monitoring, groundwater protection, and post-closure care, First Nations have often been a last-minute addition to the planning process. Despite the fact that Indigenous communities are considered stewards of the land and environment, they are so little thought of in the planning process that many have taken it upon themselves to demand inclusion in county or municipal planning, or they’ve proceeded in creating their own waste management plan themselves. How did they create a plan that works for their own First Nation communities? Here are some integral steps: Understand and Inform the Community on What a Waste Management Plan Can Achieve A First Nation community Waste Management Plan will: 1. Maximize the life of the landfill site 2. Reduce costs to the community for waste management 3. Protect the environment Once you understand how this is achieved, relaying that to community members is necessary to achieve planning success. Related: Community Energy Planning for First Nations: The Fundamentals Understand the Definition of Solid Waste Management Solid waste management is defined as the collecting, treating, and disposing of solid material that is discarded because it has served its purpose or is no longer useful. How this is historically managed for each First Nation community has been based on a variety of factors. Geographic location, community population, landfill accessibility, and community priorities in terms of environmental impacts, budgeting, and operations have been fundamental components of that prior management. Looking forward, each of these items and more will need to be re-evaluated. Conducting a waste audit to determine what is being thrown away in the community will go a long way toward discerning how best to manage waste in the future. Knowing what the community is throwing away and what affect that is having on the existing landfill site can help in terms of recycling and waste handling program development, as well as proactive location/expansion, staffing, and budgeting plans. Know the First Nation Community’s Current Situation Knowing where and how the existing landfill site for a First Nation community operates is essential in planning for the future. Testing and evaluating operations and waste management now will help the community develop long-term solutions for future priorities, community growth, maximizing site life, and environmental care and monitoring. Knowing what the community has now will help determine variances and improvements. This phase includes but is not limited to: · Initial Assessment of Site, Monitoring Network and Operations · On-site Investigations a) Well Installations b) Test Pit Program c) Topographic Survey · Environmental Monitoring a) Groundwater b) Landfill gas c) Surface Water · Financial Assessment · A Final Landfill Assessment Report From here, the community will then understand the useful life of the existing landfill site, the costs to operate it “as is,” the environmental concerns and impacts, and the projections for status quo versus future planning. Related: Doing Business With First Nations: A Beginners Guide Understand the Goals and Objectives of Creating a Waste Management Plan If the First Nation doesn’t know its position on waste and waste related activities, how will it prioritize what’s important for the future? Through the evaluation of existing regional efforts as well as effective community engagement, the overall position of an Indigenous community in how to properly manage its waste can be gleaned. Complete a Community Personality Test, which includes input from Band Members on everything from their feelings about the existing waste situation to their recommendations. What is their vision of waste in the community? Are there opportunities to teach about waste? What level of the community does membership feel should be taking action? What skills does the community have to complete a Waste Management Plan? Does there need to be capacity building done before this can be successfully achieved? Are there opportunities for waste diversion regionally? What type of capital and operating dollars will be necessary to achieve the community’s waste management goals? Related: 3 Ways To Effectively Communicate Technical Information to First Nations Know What a Waste Management Plan Entails For a First Nation to undertake the development of a Waste Management Plan they must first understand that there is a lengthy time commitment required. Effective site monitoring alone can take up to two years, sometimes more. There are many milestone activities in the planning process that will require time and cost money. Long term financial and human resource planning is vital for a successful strategy. In the meantime, the community can complete evaluations and make recommendations for the future in terms of policies, processes, and practices. They can look to establish or expand solid waste diversion programming and investigate all reasonable options for landfilling the residual. Looking for ways to reduce, reuse, and recycle are necessary. The possibilities of enhancements to or the establishment of waste collection and transfer can be reviewed. New or alternative processes, such as contracted services or transporting offsite, can be evaluated. And, options for maintaining, expanding, or closing the existing landfill need to be assessed. For each component of evaluation or study, environmental, social, economic, and technical/legal factors will need to be accounted for. Creating a Skeleton Plan Like any plan, there are elements that are necessary for its completion. The basic skeleton First Nation Waste Management Plan should include: · Vision Statement · Guiding Principles · Baseline Data · Collection Plan · Residential Collection · Commercial Collection · Waste Minimization · Disposal · Monitoring Plan · Operations Plan · Financial Plan Any additional pieces which are required or added as a result of community engagement and individual First Nation factors are simply a part of good and effective planning practices. Understand Implementation at the Community Level Does the First Nation community have the skills and abilities required to implement a Waste Management Plan? Have the financial resources been secured and committed for proper implementation and execution? Has the community done everything to ensure that all the stakeholders in the project are involved over the long term? These questions will need to be answered before implementation can be effectively undertaken. Once the data is sourced for each of these issues and queries, the Waste Management Plan can then be successfully applied at the community level. Contact us today about how we can help with your communities waste management plans and 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 communities waste management planning needs, click here

Life depends on fresh water, but we often take it for granted. According to the Provincial Policy Statement, land use planning authorities should be “using the watershed as the ecologically meaningful scale for integrated and long-term planning”. Is our system of watershed planning and management up to the task to safeguard Ontario’s environmental, social, and economic future? Join us to hear the perspectives of three widely-respected professionals: Jack Imhof, Mark Peacock, and Kerry-Ann Charles. Please join us at The Water Table for presentations, discussion, and collective action to better protect this precious resource. Join us for at 6:30 pm March 31 for The Importance of Watershed Management to Ontario’s Future Wellbeing, with Jack Imhoff, Mark Peacock, and Kerry-Ann Charles. See the full agenda and register here.

Urbanization and climate change are causing increased flooding in communities across Canada. This has motivated conservation authorities, local municipalities, and Indigenous communities to assess and establish accurate regional floodplain maps. Floodplain mapping allows communities to take a proactive approach to flooding by reducing development in high-risk areas and establishing emergency plans for high water level events. Over the past year, Chippewas of the Thames First Nation has been working with Green Communities Canada and other partners to develop floodplain maps, and floodplain education for First Nations along the banks of Deshkan Ziibi (Thames River). The project was made possible with funding from the federal First Nation Adapt program and was delivered in partnership with Lower Thames Valley Conservation Authority Cambium Indigenous Professional Services, Conservation Ontario, and Canadian Environmental Law Association. This Indigenous-led conservation project combined technical knowledge and skills with the rich Traditional Ecological Knowledge (TEK) available within the local First Nation communities. The project also aimed to provide community education for First Nations across Ontario. In 2021, five community workshops were organized to share the results of ongoing monitoring, and gather feedback and share important perspectives from the Chippewas, Oneida, and Munsee Nations who live along Deshkan Ziibi (Thames River). We are happy to be sharing the learnings from this project more broadly through a 5-part online webinar series. The series will enable Indigenous communities and environmental professionals to develop their own floodplain mapping projects and explore successful protocols and effective partnership approaches. Please join us each Wednesday, February 23 to March 23, from 1:30- 2:30 pm EST. For more information about the management of the Thames River: https://www.thamesrevival.ca/home/shared-waters-approach/