Anishnabe Kitchisibi Governance Study June 2018 Finall

1

Acknowledgements
We would like to acknowledge, first and foremost, the Kitchisisbi watershed and the
Anishinabe peoples and ancestors of the Kitchisibi and all its tributaries. All Algonquin
communities share a common experience and intertwined history around the watershed.
This report outlines an Anisihnabe people-powered model for Kitchisibi watershed
governance. This response has been developed by interested Algonquin Anishnabe peoples
of three Algonquin communities Mitcikinabilk (Algonquins of Barriere Lake),
Temiskaming First Nation, Mahigan Sagagain (Wolf Lake) including staff from the
communities, elders, women, youth , leadership and experts with experience working with
community issues concerning the watershed.
The information presented in this report is believed to be a work in progress. The workgroup
anticipates improving it over time in co-operation with the addition of other interested
Algonquin Anishinabe peoples, communities and Federal agencies such as Environment and
Climate Change Canada and the Department of the Status of Women.
Study Participants to date (in alphabetical order):
Abogooshish, Mitchikinibikok - Algonquins of Barriere Lake

Anonymous ABL Members - Mitchikinibikok - Algonquins of Barriere Lake
Jessie Bond Goulet- Wolf Lake First Nation
Hector Brazeau - Mitchikinibikok - Algonquins of Barriere Lake
Clara Chief - Timiskaming First Nation
Keenan Chief - Timiskaming First Nation
Lisa Chief- Mitchikinibikok - Algonquins of Barriere Lake
Shannon Chief- Mitchikinibikok - Algonquins of Barriere Lake
Simon Chief - Timiskaming First Nation
Anita Chevrier Wahsquonaikezhik - Timiskaming First Nation
Tara Dantouze- Temiskaming First Nation
Suzanne Decoursay - Mitchikinibikok - Algonquins of Barriere Lake
Michael Jawbone- Wolf Lake First Nation
Jean Maurice Matchewan- Mitchikinibikok
Norman Matchewan- Councillor- Mitchikinibikok- Algonquins of Barriere Lake
Doris McBride - Timiskaming First Nation
Chief Wayne McKenzie- Temiskaming First Nation
Lindsay McLaren Polson-Temiskaming First Nation
Bella Nottaway, Mitchikinibikok - Algonquins of Barriere Lake
Andrew Paul-Wolf Lake First Nation

Tyra Perrier- Wolf Lake First Nation
Colleen Polson-Vice- Chief, Temiskaming First Nation
Martha Polson- Wolf Lake First Nation
Randy Polson- Temiscaming First Nation
Chief Casey Mitchikinibikok - Algonquins of Barriere Lake
Betsy Ratt, Mitchikinibikok - Algonquins of Barriere Lake
2

Cecile Ratt, Mitchikinibikok - Algonquins of Barriere Lake
Charles Ratt, Mitchikinibikok - Algonquins of Barriere Lake
Sabon Ratt- Mitchikinibikok- Algonquins of Barriere Lake
Gerald Robinson Councillor- Wolf Lake First Nation
Hank Rodgers - Timiskaming First Nation
Brenda St Denis- Wolf Lake First Nation
Chief Harry St Denis-Wolf Lake First Nation
Sheila St Denis- Wolf Lake First Nation
Lloyd Thivierge - Timiskaming First Nation
Rita Thomas - Mitchikinibikok - Algonquins of Barriere Lake
Jessica Thusky- Mitchikinibikok- Algonquins of Barriere Lake
Wanda Thusky - Mitchikinibikok - Algonquins of Barriere Lake
Joey- Lynn Wabie- Wolf Lake First Nation
Jeanette Wawatie Councillor- Mitchikinibikok Algonquins of Barriere Lake
Maggie Wawatie-Mitchikinibikok Algonquins of Barriere Lake
Brigitte Wawatie, Mitchikinibikok - Algonquins of Barriere Lake
Gina Whiteduck ABL - Mitchikinibikok - Algonquins of Barriere Lake
Jennifer Young - Wolf Lake First Nation
Sonia Young- Councillor- Wolf Lake First Nation
This engagement and report would not have been possible without the commitment and
funding contributions of our Environment Canada and Climate Change partners. Federal
Environment Canada partners reviewing and commenting on this document are:
Sandra Scott, Acting Director for Policy Priorities

Laura Cervoni, Senior Policy Advisor
Olivier Dumville, Policy Analyst Strategic Policy Branch
Foreword
“The opportunity for an Ottawa River Watershed Study was Initiated on May 3, 2017 by
Private Member’s Motion M-104 in the Canadian House of Commons.
M-104 states that a comprehensive, inclusive, co-management approach to the
Ottawa River watershed would foster ecological integrity, sustainable economic
opportunities, and quality of life. The initiative builds on the Minister of Environment and
Climate Change mandate letter commitments to treat freshwater as a precious resource that
deserves protections and careful stewardship, and protect the Great Lakes and St. Lawrence
River basins along with other Government of Canada priorities to establish a renewed
nation-to-nation relationship with Indigenous Peoples; implement the United Nations
Declaration on the Rights of Indigenous Peoples, implement the Federal Sustainable
Development Strategy, and well as United Nations Sustainable Development Goal 6 and
streamline Gender-Based Analysis.” 1
After a briefing and contract by Environment and Climate Change Canada an

informal Anishinabe Algonquin workgroup with members from three Algonquin

1
3

communities developed this document. Professional researchers and writers Geraldine King,
Kristi Leora Gansworth and Rosanne Van Schie coordinated the three communities’
engagement and comment process. The exercise is intended to inspire dialogue and
questions, and to braid Algonquin Anishnabe peoples various shared Algonquin knowledges
and histories around the Ottawa River watershed into a culturally-appropriate Algonquin-led
Ottawa River watershed governance model as requested by the M-104 contract. The report
is divided into two parts; Part One – Democratizing watershed governance models and Part
Two-Innovating Algonquin Governance - a how to.
Report Primer
Just as fish in the Ottawa River today do not necessarily see in the water that they swim in
so have Algonquin Anishinabe existed under governance structures that are murky by their
own design. This exercise presents a different opportunity in proposing a co-governance
model in response to M-104. It builds on other federal commitments that can help liberate
Algonquin Anishinabe peoples from historic injustices and reconstruct vibrant people
powered futures within their historic jurisdiction of the Ottawa River watershed.
The report results are intended to meet multiple goals. First and foremost, this report is
intended to:
1) To raise Algonquin peoples voices and increase understanding of the role of
Anishinabe Algonquins as guardians of the Ottawa River Watershed in future governance
initiatives by:
• Providing foundational leadership and grass roots information to federal agencies

on intergovernmental relationships and stakeholder relationships when engaging
Algonquin Anishinabe peoples and communities; and
• Provide foundational information on the potential role of Algonquin Anishinabe in

future Kitchisibi watershed initiatives.
2) Provide provisional guidance to government agencies engaging in efforts that

encompass Algonquin Anishinabe lands and waterways to:
• Establish principles of engagement with communities on issues related to Ottawa

River watershed governance; and sensitivities regarding Algonquin Anishinabe
governmental structures, treaties, title and rights, responsibilities, cultural differences
regarding human relationships and the waterways, traditional knowledges (TKs) and
limitations on funding and capacity to participate when engaging individual
communities in watershed initiatives
• Establish processes and protocols that govern the sharing of Anishinabe

knowledges and future protection initiatives for the Ottawa River watershed.
3) Increase mutually beneficial and ethical interactions between Algonquin

communities and non- Algonquin partners in the Ottawa River watershed:
4

• Examine the significance of Algonquin history in relation to Ottawa River
governance and the potential risks to Algonquin peoples in participating in federal
and other non-indigenous governance initiatives;
• Guide the motivation, character, and intent of collaborative governance initiatives

undertaken between government agencies, stakeholders, Algonquin Anishinabe
peoples and their respective communities;
• Provide specific measures that federal agencies, researchers, communities, and

Anishinabe knowledge holders can follow in conceptualizing, developing, and
implementing Anishinabe Algonquin governance initiatives involving Algonquin
peoples; and,
• Promote Algonquin Anishinabe peoples in Ottawa River watershed protection

initiatives in such a way as to benefit their communities and promote greater
collaboration between federal agencies and communities to increase Algonquin
people-powered watershed protection initiatives.
4) To inform government and coordinate as appropriate with the Ministry of Environment

and Climate Change Committee established for this governance exercise.
5

Table of Contents
Acknowledgements 2
Forward 3
Part One
Key ; Democratizing governance models 7
Watershed governance is an Algonquin purpose 7
Study engagement methodology 11
Engaging participants 11
Getting the message out on the ground 15
Maintaining a workspace network 15
Guiding Research Principles 15
Research Reflections 16
Key workshop messages and recommendations 17
Community Speaks 24
Shifting to an Algonquin Anishinabe river co-governance models 36
Countering inequality and social exclusion 37

The proposed cross sector fusion 37
Shifting to UNDRIP 38
Recommendations 39
The Ottawa River legal identity alternative 39
Part Two: Innovating Algonquin governance – a how to 40
Attachments 42
Bibliography 52
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Part One
Key- Democratizing Governance models
Developing new governance structures for management of the Ottawa River watershed can
be used to shift the balance of power and eco-system health within the watershed. This
proposal aims to tackle some of the drivers and effects of Algonquin Anishinabe exclusion
and inequality in governance, and improve Anishinabe peoples individual wellbeing along
with their lands and waterways. This may be, for example, by recognizing and encouraging
Algonquin Anishinabe participation in local projects, supporting Algonquin peoples with
the necessary platform to become active leaders in the watershed, or creating Anishinabe
Algonquin educational and employment opportunities with those who might not otherwise
have access.
Watershed Governance is an Algonquin purpose

Traditionally, Algonquin social, political and economic organization was based
around watersheds in what is known today as the Ottawa River basin. The waterways served
as Algonquin transportation corridors and family land management units. Anthropologist
Frank Speck noted in 1915 how members of each Algonquin regional band traditionally
held a territory in common, and this collectively held tenure was recognized in alliance with
other bands.
For Algonquin Anishinabeg, the starting point in improving governance of the
Ottawa River Basin must be in recognizing that Algonquins, like all First Nations in
Canada, began with both rights to their territories and rights as people governed under
customary laws.
Algonquin researcher Dr. Sue Roark-Calnek (2013:13) explains, that mutuality,
respect and consultation are integral to Algonquin social and political organization on a
number of levels: family-to-family, band-to-band, and nation-to-nation. From an Algonquin
perspective, this Ottawa River governance model process should be harmonized with that
expectation.
Algonquins have never relinquished the rights to their territory or their rights as
Anishinabe people. Indeed, Algonquins enjoyed many co-operative arrangements in the
early beginnings of what is now Canada. As allies with the French Algonquins, they assisted
in the exploration, settlement and development of Nouvelle-France. Algonquins then signed
treaties of Peace and Friendship with the British between 1760-1764, as co-operative
agreements to protect both their peoples and territories in advance of colonial settlement.
They accepted the protection of the Royal Proclamation, 1763, in that same spirit.
Algonquin Anishinabeg peoples have not flourished in recent history.
This is recognized as the plight of the imbalance of colonial governance. However,
Algonquin Anishinabeg emerge from a rich historical legacy deep within the Ottawa River
watershed that continues to surface new ideas and insights. Examining this legacy helps to
demystify where to next – opening the way to new possibilities and new governance designs
better suited to Algonquin Anishinabeg communities’ economic, cultural and environmental
7

objectives. An Ottawa river watershed co-governance model can facilitate dominant actors
to explicitly value the contribution of typically excluded Algonquin Anishinabeg peoples in
designing provisions to best meet the future needs of the eco-system while tapping into
underused Algonquin resource knowledges and expertise in designing the necessary
provisions required to secure the future health of the watershed.
Algonquin Anishinabeg knowledges can play an important role in efforts to better
value the watershed’s finite resources and incentivize more sustainable behaviour. This
proposal aims to improve and democratize the governance system required for the river and
its peoples’ to thrive.
I. Background: Omamiwinini Anishinabeg and Kitchisipi
Community discussions brought a nuanced understanding of

relationships occurring in the watershed. For example, beavers are
currently seen as a nuisance in some areas of Timiskaming region.
The understanding of beavers as necessary and important to
watershed health, and as a part of Omamiwinini Anishinaabeg
(Algonquin) creation story (Morrison, 2005) illustrates that
development, without consideration of development’s environmental
impact, causes the appearance of beaver populations to be out of
balance. In fact, it is the human presence on the land which is out of
balance in this case, as told through the experience of elders who
participated in the discussion and have witnessed the changes in land
brought about by hydroelectric dams and other developments. The
memory of prehistoric times illustrated in the creation story tells a
story of spiritual and cultural ancestor Wisakedjak chasing a giant
beaver (Morrison, 2005) and documents intimate knowledge of
changes in the landscape through geologic time. This creation story
that includes Castoroides ohioensis/giant beavers(Beck, 1972) who
lived in North America during the Pleistocene demonstrates the
Algonquin-Anishinaabe assertion that their people’s time on this land
reaches far into the past and places Omamiwinini Anishinaabeg in a
position of powerful knowledge holding and retention. This
knowledge, illustrated here in a cursory format, is deep and
integrative and requires multidimensional understandings of the earth
in order to be appreciated and respected in its true form. The stories
involving giant beavers are not simply “folk tales” or for
entertainment purposes, nor are they to be dismissed as knowledge
that is primitive or irrelevant to the modern day. “Dibaajimowinan as
method” (Leddy, 2017) and other resources familiar with the nature
of Anishinabe knowledge describe stories as living records, and even
beings, from which to draw life teaching and reverence. Details in the
stories shared through these meetings and in the literature are living
records of different geologic times and drawing on them is an
important aspect of biskaabiyang methodology (Geniusz, 2009)
which seeks to return Anishinaabe peoples to their own
understandings regarding the orientation of all life forms who inhabit
8

and are nourished by the earth. Participants in this study
recommended returning to those teachings and understandings, in
order to determine what ecological balance looks like and what can
be gleaned from stories and memories of their ancestors.
Another example of land-specific knowledge concerning the water is

in the witnessing of changes brought to birch populations. Birch trees
are significant to Algonquin-Anishinaabeg peoples and to the
formation of Canadian identity and its purported status as an
international polity. The wigwas ciman2 (Barriere Lake dialect
Anishinaabemowin: birchbark canoe) was historically the “most
convenient method of travel” Invalid source specified. and had
reached its “perfection” in Algonquin territories around the Ottawa
river watershed. These canoes,3 had been adapted for travel across
powerful river currents, could be strung together and held by a single
mast, and were eagerly traded by neighbouring nations, traders and
trappers who lacked the skills held by Algonquin-Anishinaabeg
peoples whose practice had been well-established by successive
generations crafting the canoes. Participants in the study spoke of the
watershed and river system as the highway of ancestors whose
knowledges were essential to a balanced way of life, and also for
guiding and assisting newcomers to the land. The ciman/canoe had
historically been formed by old-growth birch, much of which had
been logged through the participants’ lifetime and in preceding
generations. A study participant remarked that watershed health
cannot adequately be discussed without discussing the health of birch
tree populations, as the old growth roots used to be miles long and
deeply intertwined with water filtration in the river. In multiple
communities, decreased root integrity beneath the soil has caused
erosion and flooding in areas where old growth birch and other
species have been cut. Logging and cutting of the trees affects the
root systems and leads to increased risks of impure water.
Additionally, youth participants in the study indicated that having

access to the waterways for the purposes of traveling the paths of
their ancestors and strengthening, reinvigorating their ancestral way
of life is dependent upon healthy waters and the availability of open
waterways. Subsection iv of Canada’s Truth and Reconciliation call
to action #54 recommends addressing crises and risk factors for youth
as follows:
iv. Progress on closing the gaps between Aboriginal and non-

Aboriginal communities in a number of health indicators such

2 Betula
9

as: infant mortality, maternal health, suicide, mental health,
addictions, life expectancy, birth rates, infant and child health
issues, chronic diseases, illness and injury incidence, and the
availability of appropriate health services. Invalid source
specified.
While never specifically mentioned in that report, water is integral to

mental health and wellness for Algonquin-Anishinaabeg peoples.
The teachings of a traditionally matriarchal system of governance
with grandmothers, aunties, daughters, sisters, mothers, and other
female figures as intimately tied to the water and to birthing,
nurturance, and other pathways of continued life are implicit to
Anishinaabe cosmology (Geniusz, 2009). Participants also
emphasized consistently that integration of all aspects of the
watershed must be considered—trees, roots, animals, medicines, air,
as a reflection of the understanding that every life form is integrated
and tied to the wellness of another (Longboat, 2013) and that the
water will be spoken for by women exercising their responsibilities to
a way of life that is not human-centric. This finding and insistence by
the participants that they will stand up to do what they can for the
water, even when development presses forward without their consent
or permission, reflects the assertion from these discussions that
Anishinaabeg peoples largely consider themselves to be in relation
with the land, responsible to nonhuman entities, and seeking a state of
co-existence.
Figure 1: The Algonquin Nation
10

ii. Effects of Colonial Governance (listed in subsequent interviews)
Study Engagement Methodology

Facilitator Geraldine King at Lake Kipawa retreat workshop
Engaging Participants
This paper evolves from a variety of methods. Firstly, workshop dialogues with three
Algonquin Communities. These communities are Mitcikinabilk (Algonquins of Barriere
Lake), Temiskaming First Nation, Mahigan Sagagain (Wolf Lake). While having full
knowledge that there are 11 recognized Algonquin bands to include, spanning the provinces
of Quebec and Ontario, each with diverse and essential knowledge of the watershed, the
study seeks to pilot a community-based approach among the three mentioned here. The
study seeks perspectives on watershed management, considerations for development of a
watershed council, and each community’s wishes for participation in knowledge sharing.
Community liaisons were identified for each community, in collaboration with each First
Nation’s council and a project principal investigator (Rosanne Van Schie)
Algonquins of Barriere Lake (ABL) - Jessica Thusky
Wolf Lake FN (WLFN) - Sonia Young
Timiskaming FN (TFN) - Colleen Polson
11

€ April-May 2018 Community liaisons worked with principal investigator
(K.L.Gansworth) on outreach strategy, collaboration and research design.
€ May 2018- Principal investigator (K Gansworth) and hired facilitator (G King)
collaborated on ethical framework, knowledge gathering process and workshop
design.
€ May 2018-Meetings were planned and held in collaboration with liaisons and
principal investigators.
• For ABL, a drop-in barbeque was hosted on Monday, May 21 with express invite to
all community members via social media, word of mouth and community/council
collaboration initiated by R.Van Schie.
• For WLFN and TFN, a two-day retreat was planned at Camp La Lucarne in Laniel,
QC May 22-23 with express invite to community members via a community health
fair, word of mouth, flyer distribution and collaboration between administrative
departments.
• An introduction/ briefing on the study was presented by powerpoint to the the
workshop attendees. Powerpoint provided as separate attachment.
• Workshop Discussions were framed to communities around two aspects. Primarily,

input regarding the development of a collaborative watershed council was sought,
and the seven key questions below were put forth as possible ways to frame aspects
of that discussion.
o What consultation regarding the river should look like
o Algonquin/Anishinabeg responsibilities to the river
o Opportunities to help the river
o Non-negotiable considerations regarding the river
o How knowledge-sharing about the river should occur
o Challenges faced by the river
o Algonquin-Anishnabeg modern governance role for the river
Getting the Message Out on the Ground

Secondly, community interns were engaged in each community recording informal
dialogues and snapshots on Ottawa River watershed issues and experiences with a broad
range of community members.
Maintaining a Workspace Network

A project internet workspace was developed on Slack titled Algonquin Kitchisibi
Governance where participants can follow project updates, invite friends and retrieve or
contribute any project material as well as invite or direct message other participants on the
platform.
Guiding Research Principles

• Community participation
• Define the roles and responsibilities of all partners clearly and carefully
• Define what information will be shared
12

• Establish use, ownership and means to share and interpret information at the
beginning of project
• Respect, Trust, Equity and Cultural Empowerment
• Anishinabe peoples and specifically women as knowledge holders who maintain
their roles and responsibilities to water and other beings regardless of outside
pressures or appearances of domination. The approach to water governance must
therefore be long-term and multifaceted. (McGregor, 2012)
• Biskaabiyang(Geniusz, 2009) Returning to ourselves--researchers must pursue
communities understanding how they themselves relate to colonization, how they
have been colonized, and actively working to dismantle structures that reinforce
colonial perspectives of environmental governance
• Care ethics are integral to Anishinabe understandings of water and environmental
governance (Longboat, 2013)
• Community-based research method: community owns the research, researcher is
accountable to community, does not speak for community (Duran, 2016)
• Indigenous ethical conduct in the context of environmental governance is specific to
the desires and histories of each community and their relationship to the watershed
(Whyte, 2016)
• These brief meetings do not constitute consultation with communities or the tribal
councils. Meeting in small groups with citizens of selected First Nations does not
constitute consultation for all of the Algonquin peoples across the watershed. This is
a vigilant concern as researchers and community members alike maintain an
awareness of possibilities for misrepresentation of the federal government’s duty to
engage in nation-to-nation relationships with First Nations (Clogg, 2016)
• Algonquin-Anishinabeg peoples occupy and exert an inherent sovereignty imbued
with knowledge rooted in language, teachings, history, and other forms of TEK
(traditional ecological knowledge) which are guiding forces of continued efforts to
elevate their concerns to parties interested in taking from or occupying their historic
homeland. (Morrison, 2005)
13

Engaging Participants
This paper evolves from a variety of methods. Firstly, workshop dialogues with three
Algonquin Communities. These communities are Mitcikinabilk (Algonquins of Barriere
Lake), Temiskaming First Nation, Mahigan Sagagain (Wolf Lake). While having full
knowledge that there are 11 recognized Algonquin bands to include, spanning the provinces
of Quebec and Ontario, each with diverse and essential knowledge of the watershed, the
study seeks to pilot a community-based approach among the three mentioned here. The
study seeks perspectives on watershed management, considerations for development of a
watershed council, and each community’s wishes for participation in knowledge sharing.
Community liaisons were identified for each community, in collaboration with each First
Nation’s council and a project principal investigator (Rosanne Van Schie)
Algonquins of Barriere Lake (ABL) - Jessica Thusky
Wolf Lake FN (WLFN) - Sonia Young
Timiskaming FN (TFN) - Colleen Polson
€ April-May 2018 Community liaisons worked with principal investigator

(K.L.Gansworth) on outreach strategy, collaboration and research design.
€ May 2018- Principal investigator (K Gansworth) and hired facilitator (G King)
collaborated on ethical framework, knowledge gathering process and workshop
design. ( See Attachment A)
14

€ May 2018-Meetings were planned and held in collaboration with liaisons and
principal investigators.
• For ABL, a drop-in barbeque was hosted on Monday, May 21 with express invite to
all community members via social media, word of mouth and community/council
collaboration initiated by R.Van Schie.
• For WLFN and TFN, a two-day retreat was planned at Camp La Lucarne in Laniel,
QC May 22-23 with express invite to community members via a community health
fair, word of mouth, flyer distribution and collaboration between administrative
departments.
• An introduction/ briefing on the study was presented by powerpoint to the the
workshop attendees. Insert (See Attachment B)
• Workshop Discussions were framed to communities around two aspects. Primarily,

input regarding the development of a collaborative watershed council was sought,
and the seven key questions below were put forth as possible ways to frame aspects
of that discussion.
o What consultation regarding the river should look like
o Algonquin/Anishinabe responsibilities to the river
o Opportunities to help the river
o Non-negotiable considerations regarding the river
o How knowledge-sharing about the river should occur
o Challenges faced by the river
o Algonquin-Anishinabe modern governance role for the river (Attachment C)
Getting the Message Out on the Ground

Secondly, community interns were engaged in each community recording informal
dialogues and snapshots on Ottawa River watershed issues and experiences with a broad
range of community members.
Maintaining a Workspace Network

A project internet workspace was developed on Slack titled Algonquin Kitchisibi
Governance where participants can follow project updates, invite friends and retrieve or
contribute any project material as well as invite or direct message other participants on the
platform.
Guiding Research Principles

Community participation
Define the roles and responsibilities of all partners clearly and carefully.
Define what information will be shared.
Establish use, ownership and means to share and interpret information at the beginning of
project.
Respect, Trust, Equity and Cultural Empowerment.
15

Anishinaabe peoples and specifically women as knowledge holders who maintain their roles
and responsibilities to water and other beings regardless of outside pressures or appearances
of domination
biskaabiyang--returning to ourselves--researchers must pursue communities understanding
how they themselves relate to colonization, how they have been colonized, and actively
work to dismantle structures that reinforce colonial perspectives of environmental
governance
Care ethics is integral to Anishinaabe understandings of water and environmental
governance
Community-based research method: community owns the research, researcher is
accountable to community, does not speak for community
Research Reflections
• The time to effectively plan a gathering that includes all (or as many as possible)
citizens of each First Nation was not sufficient. The project design elevated
suspicion in some community members whose vigilance comes from centuries of
duplicitous conduct in land-based negotiations and agreements forged by colonial
governments.
• Building trust should be a priority for any parties approaching Algonquin-
Anishinaabeg citizens seeking knowledge about the land or water that constitutes
their homeland.
• Individuals who have working knowledge of Algonquin-Anishinaabeg history and
lived experience, holding a space of understanding and advocacy, are most qualified
and suited to host and design discussions of this nature. Often, discussions between
governmental entities representing Canada’s interests have exhibited paternalistic
domination and a focused interest in exploitative resource extraction with little
regard for the knowledge held by those Algonquin-Anishinaabeg living in/on the
watershed. The impact of plans formed by external parties without consulting
Algonquin-Anishinaabeg peoples has been detrimental, violent and abusive.
• Despite these challenges, Algonquin-Anishinaabeg peoples living with the
watershed continue to follow what they see as their responsibilities to a way of life
that is integrated with diverse biological forms supporting ecological integrity.
• Algonquin-Anishinaabeg peoples occupy and exert an inherent sovereignty imbued
with knowledge rooted in language, teachings, history, and other forms of TEK
(traditional ecological knowledge) which is the guiding force of continued efforts to
elevate their concerns to parties interested in taking from or occupying their historic
homeland.
• These brief meetings do not constitute consultation with communities or the tribal
councils. Meeting in small groups with citizens of selected First Nations does not
constitute consultation for all of the Algonquin peoples across the watershed.
• In order to do effective outreach, and do it well, a different series of efforts would
actively seek to reach the many diverse individuals within each Nation’s citizenry.
• Many voices were not represented at these gatherings that should have been there, as
was reflected throughout discussions from each group.
• Algonquin-Anishinaabeg peoples within the watershed do not see the territory of the
watershed as belonging to the Federal government or to any profit-based interest
16

outside themselves and draw on their historic capacity to work with the governance
order of the land, which is not human-centric.
(Gansworth 2018)
Key Workshop Messages and Recommendations
Mitchikinibikok -Algonquins of Barriere Lake

“The people here who live and work with the land see what is happening and nobody listens
to us because we are seen as “just people who live in the forest.” To us it’s not just a tree, it
is something, it is a life.“
“There has been flooding through the territory caused by Hydro-Quebec. This causes
communities to be forced to move cemeteries. Water treatment plants on the territory are
outdated and then there are extended delays in repairs. There are so many fish with tumors,
and sores, especially around the rapids in the reservoir here. More delays in repair cause
ongoing contamination. “
“We have to identify what we want to protect. Development is going to happen no matter
what. We should build something for the whole Algonquin nation. When our Anishinaabeg
people are unable to come together I ask—why? We all have the same rights, we need to
put our thoughts together. Elders have stories to share, these are part of our customary laws.
We should be meeting about the water. “
“When they talk about protecting, I say protecting what? Homeowners? Vegetation?
Development? “
“We should be working together. The government knows how to play with our minds.
Anishinaabeg have the right to go anywhere they please. Water is something that can bring
different people together. There is the three figure wampum which places English speaking,
French speaking, and Algonquin speaking all on equal terms. When we come together, we
need to be organized by women, youth, elders. Councils of people. Representatives from
different age groups.”
“Our protections would be based on the entire watershed-animals, plants, people, fish. “
“A lot of people put their gas tanks right near the water along the shoreline. There’s no
protection there-big tanks on the lake lead to spills and contamination. The government
breaks their own rules always anyway. “
“What is the approach to protecting water? Will it be in respective territories, or a one-

nation approach with all Algonquin united? What is welcome and what is not allowed in
terms of development? “
“That Zibi project in Ottawa promised jobs for 15 years. Well, then what? Our community
members and elders have slept on Victoria Island in condemned buildings to bring attention
to concerns on our territory. We have made ourselves visible in the capital. We want to
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have a part in the space there—maybe something for students and young ones who attend
school and live/work in that area. “
“When they (a group of women) had that water walk, I think if it was me I would have
demanded something. Just talking happened—action must follow. Why walk if no one’s
listening? If we don’t do something, the fish get sicker, the livelihood deteriorates further.
The dams, the water opening/closing causes erosion of land. The animals get sick. There
was an area right over there where the land eroded down.”
“Putting together an elders’ gathering to speak on the state of the environment would be
helpful, for Algonquin-Anishinaabeg elders. Invite people from all the communities to
share their knowledge and concerns.”
“When the government talks about protecting the water, it’s way too late. The government
is always against our (Algonquin) people. I don’t know if they’ve ever done anything to
protect the land or the water or the animals. We fight to use our laws and our way of life.
With the way the government thinks and acts, I don’t know what will become of things. “
“Really, the snake is the protector of the water and river. In this community we have a
history of being able to stop developments. We define those who take care of the land as
those who carry the language. The dialect here is meaningful to the land. “
“Everything in the watershed is connected.”
“It’s important to know the history of these communities. Developers are always one step
ahead of us. Consultation doesn’t happen, we just get a notification of things already done.
For us, consultation would look like having plans and letters from government,
corporations, organizations, ahead of time, for new projects to come in as a proposal and not
a notification. “
“We have no decision making---we need that in order to recognize UNDRIP and make
FPIC (free, prior and informed consent) to be real and have meaning. “
“Somethings might be non-negotiable: we would have to determine that across the territory
based on local knowledge. No development on sacred sites. Again remember that the real
protectors of the water are not human-we talk of the snake and we have to remember that the
language and connection to land is in the community. “
“No more dams. “
“We must have a way to be prepared for developments occurring in our territory. That has
been a missed opportunity. We conduct studies and we know the state of our land—studies
are needed to back up the process of development and its effects on land. We have done our
work to defend ourselves to protect from harmful developments. What have developers
done?”
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“ZIBI is right on the river in Ottawa. They break their own zoning and coding laws. It’s
too close to the water for that size of a building. They need to know about living like this,
its damaging effects. When we go to town, see buildings so tall and so many people living
in them—imagine all the wastes that go into the water. “
“Algonquin citizenship throughout the Ottawa River watershed would know about this, and
without our consent, how can we begin to stop these developments? The government relies
on divide and conquer tactics and ZIBI is an example of that.”
“They think “the solution to pollution is dilution”, we say enough development and
destruction. It’s way too late to make changes to this process and the government is against
our voice. Not sure what will happen or be the aftermath of this. “
“Existing pipelines getting updates and new pipelines/infrastructure are not welcome in this
territory. We used to be able to go to the water and drink it. Now, it’s brown. In the bush,
trees are dying from underwater where roots are injured. “
“Our abstinence from participating in the Quebec table of negotiations for the forestry
regime was first intentional on their part and now it is deliberate on our part. We are
outnumbered. We maintain our own way and governance structure. We have learned to
distrust nonprofits too, and so if a council on watershed is developed, each council should
nominate representatives based on their governance and community. “
“We care about the habitat, people, sturgeon. For the past 11 years we’ve been fighting off
mining. We will defend the land, water, wildlife that sustains us. “
“We have history across the (Ottawa River) watershed. We have old names for the river in
the language, the Gatineau river too, became a hideaway spot because Algonquin-
Anishinabe kept getting pushed north.”
“People should know how important it is to avoid speaking for other communities.
Regarding policy and oppression, education and awareness are needed. We ask, is it worth
bringing back all the laws that the Harper government took away? Does it matter? How do
these legislations help or not help our life here? “
“Anishinabe should be involved in all decision making. We must have a voice in regard to
the water and it is up to us to stand up. “
“We have had to show and demonstrate our voice by force, not by asking anyone for
anything. This community has never just sat around taking abuse. We are resilient. When
we demonstrate we have a strategy and we make demands. Our leadership is in the
community, not determined by nonprofits or other organizations or people from Ottawa. “
“In regard to certain things, they already did what they wanted to the land. What can we
do?”
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“We ask for co-existence. Algonquin people should stand as one. We share the land and
have our voices. “
“Communities need to build solidarities. We have to fight together. We all have the same
rights—the outside are always trying to distract us by dividing us up, breaking us apart,
breaking up our communities. At one time, the settlers were asking us about how to do
things, now we have to ask them, the tables have turned. Their government finds a way to
distract, they throw money around, that’s how we get distracted. “
“Everyone is affected by water. WE will always protect the waterway that sustains us.
Nonprofits use knowledge for themselves after they take it from us. If we are going to make
changes or protections to watershed we need to be involved from the beginning.”
“When it comes to the water, you can’t just ask about the water, There are tree roots that
used to be miles long, big round birches. All edges of the water are what you need to look
at. In our day here, the roots don’t go too far. They’re shallow and barely reach the water.
That’s why the land erodes, from the trees not having any roots. The sides and riverbanks
need to be protected.”
“They’ve been cutting up old growth for a long time, this logging affects spawning areas for
the fish, sturgeon but also others. ‘
“The government does not respect our way of living-water, land, air, we do whatever it
takes but they do not respect us. When we say we are against something, it’s not for the
sake of being against. For example logging. It’s not just about the tree-we need to explain
the full story of the tree, and how it is not just about ourselves. It’s the same way with
water. Trees feed into the water and they take care of each other. “
“In the slow moving, swampy areas, logging processes block those places and the water gets
spoiled, smelly, and it can’t move. A lot of what’s important to know is far beyond just the
river. We are talking about the land and water together. “
“Flooding changed the course of the river. In winter, beavers used to settle into the big lake,
raising of the water (by Hydro Quebec) causes those beaver to drown. Dam/flooding causes
problems for their lives and they (beavers) are just trying to do what they do. We need to
make a clear case for better management of the land. No shooting of baby moose or bears;
in the past, we focused on logging here as a way of protecting animals from that kind of
thing. “
“The reservoir here is very unpredictable. The higher the water is, the more we see a loss of
land. This is why we need co-management, we live here, and we are not fighting about
who’s who, but rather about what’s happening with the land. “
“If this council is made to protect the Ottawa river, a community appointed representative
with decision making authority should be someone who works closely with the land and
water. We need to know all the time what they’re up to. A member of community
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leadership should also be part of this council, and if managed well, there could be real
benefits. “
“Mining affects our spring water too. It’s important to remember that leadership sometimes
isn’t on the land. It’s other people who are the ones with the knowledge.
The fish used to be in separate lakes—pike lake, trout lake, there used to also be
underground rivers. The water used to develop natural whirlpools, flooding by hydro
Quebec stopped all of that. “
“We are not interested in consultation. That process is flawed. What we want is co-
management. We need to be upfront about that. We need to know where we stand right
away. Those who live on the land need to be accommodated because they are the ones who
are impacted. “
“Ecotourism is something we may be interested in. “
“Meney sibi- the river was known as Meny sibi because the sturgeon travelled everywhere.
The fish and animals provided the medicines. Today they are threatened and suffering.
When the earth suffers everything suffers.”
“Water is sacred.”
Temiskaming and Wolf Lake First Nations Workshop Comments and Recommendations
Non-negotiable Considerations
• Nothing about us without us

• Work as one. We are stronger when we voice our concerns together
• Create a new pathway
• Get started on cleanup then talk to me. Everyone has a role to play if they want to
enjoy the water. We know there is cleanup that is needed—I was born on the
Ottawa river me. At one time it was fine to just pick up a cup and drink. They talk
about minimizing pollution but I’ll be happy when I start hearing about what’s being
done to clean it up.
• No pipelines! The waters have been damaged enough by farming. –Timiskaming
• No one owns the waters, we are caretakers
• A long time ago, the beaver population was kept down by natural relationships. Now
they say there are too many beavers and the beavers are a nuisance but the beavers
belong there and we can see the land is out of balance.
• We have to protect the riverbanks from washing away. Our ancestors did this.
• We need to treat the water as mother earth’s bloodlines
• Coordinate our nations
• This work can and must happen as a nation (not just one but all Algonquin
communities)
• Hydro dams on the Ottawa River and revenue sharing need to be discussed
• Hydro dams ruin ecosystems
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• No nuclear waste sites
• No mining on important waterways
• Stop polluting, keep it clean
Opportunities to Help the Water
• In the past: sustenance

• In the present: traditional knowledge of mother earth, let Algonquin first nations
lead the way, raise awareness
• In the future: legislation, First Nations-created policy regarding Kitchisibi with
the federal government to follow, follow UNDRIP, raise awareness
Thoughts on Consultation
• In the past: water teachings

• In the present: last minute decisions are being made, we need a safe space to
voice traditional ecological knowledge in high level government,
consultation should be meaningful and respectful
• In the future: back to water teachings and full implementation of UNDRIP
Our Responsibilities to the Waterways
• In the past: an interrelated system of survival; the waterways have been our
highways in the past/present/future
• In the present: Clean water! To ensure we have a healthy water supply for our people
and animals
• In the future: treat her like a grandmother
Challenges Faced by the Kitchisibi
• In the past: logging and fur trade, development

• In the present: pollution, waste, laundry detergent/chemicals, having our voices
heard, authentic nation-to-nation work
• In the future: implement UNDRIP
Sharing of Algonquin Anishinabe Knowledge Related to the Kitcisibi
• In the past: The water tells our story and supports our livelihood, we understood that
water is life and it’s about balance, we shared spawning sites for the fish
• In the present: we treat water as a commodity. We can identify and protect sacred
sites.
• In the future: follow the teachings of the water from matriarchs.
What is the Algonquin Anishinabe Governance Role for the Kitchisibi Watershed?
• In the past, matriarchal

• In the present the governance is patriarchal and colonial. Leaders should be listening
to and speaking to members.
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• In the future: back to matriarchal societies. Women are waterkeepers.
Interconnectedness governance? Is that a thing?
Open Discussion Items
“Up here we have imposed poverty. Millions of dollars in electricity, we have the most
resources, and we don’t see any of the benefit. There are billion dollar developments on
parliament hill. “
“Infighting is caused by the Indian Act.”
“Truth and reconciliation needs to pump the brakes: need truth before reconciling. They
need to be accountable. They are skipping the truth, and the truth hurts and is ugly but it
needs to be addressed. Accountability needs to be real, not just smoke and mirrors. What
they say is not what they do. We can be nice, kind, and gentle to them because they are
human beings too, but they operate in a system that is not ours. These ministers (of
environment) are leaving their positions and then things get dropped and fall off the table. “
“Regarding the watershed council: Let them know that we need a liaison for each
community. They need to commit on something: ongoing employees to sustain this work
and be able to do the work so the committee keeps going. Funding is crucial. We need
retreat-like environments like this to be able to discuss the water issues in the presence of
water. If we want to get to where the Maoris are, there are many considerations we need to
make in order to have the work last and have impact. “
“1.5 years ago, there was a slow-down traffic project in Timiskaming. We wanted to
distribute pamphlets regarding issues of concern to us. A week before, the minister called at
9pm and begged TFN not to do pamphlets to raise awareness about our land claim. The
radio got involved and the land claim was dismissed. “
“We need to get them to commit. There is high turnover with government employees and
they let things go until the last minute. That’s why we need a full time staff to coordinate
these types of projects. Community liaisons. This should be at minimum a three year
project to get the waterways recognized. It is a big project and a good idea. With limited
resources, it’s hard to do by ourselves because we are running around in imposed poverty
conditions and crises. If they want to commit to helping us, they should show us that
action.”
“It can be difficult when we see things differently. If other communities support mining, we
support them, but if they do not want mining, we support them too. Studies may show
pollution concerns. We support each other’s decisions.”
“We need another retreat, more time to talk things through. There are many more people
that should be here talking about the water. Kebaowek might have resources, they can bring
elders to a gathering. “
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This project of “personhood” for the watershed is doable. We need to involve everyone and
do things appropriately. All Algonquin communities should have been included before the
motion of personhood for the river went to the house floor.
“Communication is important. The Cree communities may want to meet with us too. Better
communication needed across the board. AANTC needs to get organized. Why are we the
poorest, but with the most resources on our territories? “
“All this talk sounds like gibberish to me. All the vocabulary is unfamiliar. This is a non-
Indigenous language you’re speaking. You talk of legalities but this is not a system that
belongs to us. Go to the grandmas, go to the aunties. They know what to do. “
“We need our land and we need our language. “
“We come from a matriarchal system and the grandmothers and aunties know what to do.
We just have to connect to them on the land. “
“Algonquin chiefs have two different aspects: land and rights and economic development. ‘
“Climate Change is a big issue for the waterways- low and high water levels and fish
spawning problems. Algonquins should take on stewardship activities on the land reporting
information and protecting species at risk.”
Community Speaks - Watershed Interviews
The following are individual dialogues recorded by community liasons hired for the project
to collect additional information from community members who could not attend the
workshops.
Asking Wolf Lake First Nation Members Questions about the Ottawa River and Algonquin
Waterways
Councillor Sonia Young
What’s your personal connection to the Ottawa River and its tributaries? (ex: Kipawa
River/Tee Lake)
“When I was a kid, we used to swim in the Ottawa River by the marina right along its edges,
but in the late 50’s we stopped because of the pollution contaminating the water. I also
remember going on a boating trip on the Ottawa River to go to Mattawa, and I couldn’t get
over how old the water was. We used to catch river fish in the 60s, but by that point we
couldn’t eat them because of how much mercury there was. The Ottawa River experienced a
lot of pollution from the logging business because of the residue from the wood seeping into
the water. Sometimes the logs would pass through the dam and go on the Ontario side and
cause further pollution. Apart from the Ottawa, I used to always go fishing and camping on
Lake Kipawa.”
Do you have any concerns about the quality of water within the Ottawa River Watershed?
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“Pollution, because at that time in the 1960’s, Tembec was dumping everything into the
water. There was brown muck coming out of the mill and going straight into the river.”
Should Indigenous people have a voice in the management of the Ottawa River?
“Definitely. Because we are trying to save the water, ecosystem, and the fish.”
Do you go on the Ottawa river and the surrounding waterways? If not, why so?
“I don’t go on the Ottawa River anymore because I have a cottage on Tee lake.”
Would you like to see an Algonquin Ottawa River Management Board?
“Yes, definitely. So, we can have the chance to voice our opinion and concerns about the
water. “
Jennifer Young
What’s your personal connection to the Ottawa River and the tributaries? (ex: Kipawa
River/Tee Lake)
“I have a camp on Kipawa Lake, so I am always fishing and boating on it. I used to go to
my camp along Kipawa Lake when I was a kid and swim there all the time. Kipawa Lake is
much cleaner than the Ottawa. One time, around 15 years ago, I had to go up the Ottawa
River to get some tipi polls with one of our members, and I remember having these
conversations about how we would never swim in the water because it was so dirty. There
was bird poo everywhere!”
“Well, there certainly is a lot of stuff from the mill that blows in the water. I definitely have
some concerns.”
“Yes. People tend to listen to Algonquin/Anishinabe people more than others when it comes
to matters of the land. We’re the ones who are using it the most for fishing and hunting.”
Do you go on the Ottawa river and the surrounding waterways? If not, why so?
“Yes, I fish and camp on Kipawa Lake.”
“Yes. Obviously, the Non-Indigenous had it and look what happened. Why not have one?”
Brenda St Denis
River/Tee Lake)
“I have more of a connection to Kipawa Lake. Kipawa Lake is where we get our drinking
water, and our members are a lot more active on Kipawa lake when it comes to swimming,
boating and fishing. In past times, it contained the main travelling routes to other
destinations in the area. When I was a kid I used to spend all of my time there and still do.”
“For sure. We need clear, clean, healthy water. It’s not there yet and hasn’t been like that for
a while.”
“For sure. We always want a say in any matters that concern us. We always want to be at
least aware of what’s going on. We have no say over anything.”
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“Only if it’s an all-Algonquin committee. If we want to have a true voice, the government
cannot be involved. If we don’t want to be pushed aside we have to have only our
members.”
Martha Polson
River/Tee Lake)
“Well, I was born on the Ottawa River and I lived there up until I was five years old. Then, I
was sent to residential school. My father used to work in the logging business on the Ottawa
River. We went home almost every summer when I was in residential school. I remember
drinking out of the Ottawa River when I was a child. I remember when the hydro-electric
dam was being first constructed. Now, we don’t even swim in it. It’s very sad.”
“I don’t even think about it now because it’s so bad. I hear people talk about all the
pollution, but do we ever see anything positive come out of it? Does it ever get cleaned up?
We never hear anything about it.”
“Yes. I think so. Because, the Ottawa River is where we made our living. Our people always
had the mind to look after the water. We see all these communities along the Ottawa River,
and you can’t have that many people living by the water without causing pollution.”
“They [the Algonquians] should be the number one people they [the Non-Indigenous] refer
too. It’s their land, and it’s their territory. They should be the number one people who are
considered.”
Councillor Gerald Robinson
River/Tee Lake)
“I have lived on Kipawa Lake all my life. I worked on the Ottawa river for five summers in
the logging business. My first summer, I started at Notre Dame, sending the logs down here
[to Temiscaming]. The other four summers, I was sending the logs from here to Mattawa.”
“Back in the day, Tembec had no purification at all. There was just big brown muck going
in the water. They got cleaners and the water cleared up. I don’t know if the water has
gotten worse. Farming communities would also send their gunk up the river and it diluted
into other areas of the Ottawa.”
“Yes, because they have been living with and among the Ottawa River for centuries.”
“Definitely. Not just for Wolf Lake, but for all the surrounding bands. There has to be some
opposition to the government who does not live along the river. The ones on Wall Street
don’t care for the Ottawa like we do. They’re all about development . . . always looking for
the cheaper route.”
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Asking Mitchikinibikok -Algonquins of Barriere Lake Members Questions about the Ottawa
River and Algonquin Waterways
Wanda Thusky
What are your main connections to the Ottawa River Watershed?

I try to keep it clean and keep it the way it is.I have a lot of memories out on the lake.
What I like to do is go fishing n canoeing when I have the chance.”
What do you value most about it?
“The stories that was I told by my elders and my parents. A lot of good memories.”
How should historical cultural n economic values be represented in watershed governance?
“Mainly just to keep it like the way it is.”
Do you have any specific concerns about the watershed?
“Pollutions -garbage being dumped in the lakes.”
Are they any existing citizen science initiative we should be aware of?
“I’m worried about the mining and forestry companies going in and not taking care of the
land.”
What is needed to assist those involved in managing the watershed to collaborate more
effectively?
“To look at all the wildlife, animals, trees to inform our people more about what going on
with the watersheds.”
Rita Thomas
What are your main connections to the Ottawa watershed?

“Traditional territory is with the La Verendrye Park. The watershed is connected to through
the Cobonga, we value the subsistence it, it provides to our family ie: fishing, travels,
hunting.”
How should historical cultural n economic values be represented in watershed governance?
To paddles for water event with youths yearly
“Firstly, consultations with Algonquin/First Nations. Secondly, representation of leaders,
Youth, women, elders, council to advocate the protection/cultural/historical.
Lastly Algonquin monitoring Team to asses, validate, represent and advocate economic
values vs. eco-system values. Dams cutting travel routes for fishing and harming them in a
process. No consultation.”
“Pollutions affecting wildlife/environment. Debris- boating/ industries/erosions
reporting Industrial erosions into the waters.
effectively?
“This naturally takes places with Algonquins/Fist Nations people when out of land, for this
who occupy their territories. They monitor activities, evolution of land/ animals etc.. We
need to put these people at the forefront to assist and share their knowledge and expertise.
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A coalition of First Nation and non indigenous citizens, organizations governments and
environmentalists to establish a plan of action so that there is a better
1. Monitoring mechanism in place.
2. Maintaining natural environment.
3. Strict regulatory by laws to limit/ abuse water use.
4. Proper laws around waste management and system and handling.
5. Strict by laws around use of chemicals near watersheds.
6. Sensitization process and proper marketing of changes with the cities, urban areas,
neighboring towns/communities, tourism, industries.
7. Teach children in schools.
8. Design travel routes where watershed/ wildlife is not affected.
9. Ensure environmentally sustainable equipment are in place. Re: Dams/electrification
equipments etc..
This alliance will have to come up with a generic “terminology” public can use so
messaging of “ respecting the waters” strict and people to remember. “ Nibi is life” “ Water
is our bloodline” etc..
All work completed must become a law- all effects to protect the watersheds.
Review existing fines/regulations. Impose greater criminal charges and heavier fines to all
those not respecting the new “Watershed Governance”. “
Suzanne Decoursay

“Eat, cook, drink, going canoeing, fishing.”
“I’m happy that we have water. Water is life.”
“To protect our sacred land. “
“Dumping of garbage in the watersheds, pollutions mining and forestry harming the water.”
effectively?
“People coming in from different companies is what I’m afraid of like mining, forestry,
industries etc..
To have a meeting and understanding what Anishinabes wants and needs.
To help each other,
To have workshop on watersheds.”
Hector Brazeau
“We drink from it and animals too. We fish from it.
Water is life to us and to Mother Earth.”
“We grow from it. Without water, everything grows from it.”
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“We need to protect our water n keep it clean
We need to respect our water.
Worried that the oil companies will do a lot of damage to the water.
Forestry are already there and they don’t know what they are causing to our waters. “
Are there any existing citizen science initiative we should be aware of?
“Keep it clean at all times,
Not to pollute it
Waste dumping
Oil leaks n forestry working near the water”
effectively?
“Meetings
Co existing
Workshops “
Anonymous Mitchikinibikok Member

At some point First Nations have Unite, work Together, if they want to Protect Land, our
Waters and Animals.. Mother Nature, needs our help,, since the beginning,, first Nations
have always been the Land Protectors,, Our women 150 yrs ago were Water Keepers,. Our
Lakes, Rivers, Creeks need to be protected. What will our children, Grand Children, Future
Generations have to depend on when we don't try to Unite, or work together,, and keep our
lakes clean... Mining, Clear Cutting, and destroying Ceremonial Sites for me, for me are the
ones that destroys our Land, and it does affect our way of life. Mining, Clear Cutting, and
Chaudiere Falls are the major land destroyers. Zibi project will or has already destroyed
sacred ceromonial sites.. Clear cutting has already destroyed many lakes,, rivers, and creeks.
Cutting close to lakes, leaves an un shaded lake, causing our fish, and traditional medicines
to be destroyed, poisoned.
Abogooshish, ABL member

Water is life,, Corporations, Companies, are the ones creating this mess, like oil spills. How
come Trudeau didn't go back to protecting our water/lakes like he promised during his
Election? Its not them, (Companies/Large Corp's) who are affected,, it the ones who live
off the Land, who use the land. I don't fish, but there are others who do fish, they should
share.. (edited)
Anonymous Mitchikinibikok member

Ceremonial and sarcred sites are not protected, Companies and Large Corp's, Zibi Project
are bad for that. Destroying our sacred and ceremonial sites, by the Chaudiere Falls. Our
ancestors and we have been using that site for over hundreds of yrs for sacred ceremonies
and its now being destroyed for profit.. We need to do more teachings on water, to protect
lakes and rivers. There is a lot of oil and chemical spillage,, even around here. Someone
needs to maintain our Lakes, and rivers, there is metal, glass and garbage being dumped out
on the lake ORWS needs to be part of the maintaining, cleaning, and helping to preserve
our unceded Algonquin Territory. As Anishinabe Women, we have to do our Water
29

ceremonies, over 150 yrs ago,, we were the Caretakers of the waters.. We need to bring back
these teachings to our people and our youth. (edited)
Brigitte Wawatie, Mitchikinibikok member

Too much fishing permits issued by the Province, our lakes are becoming polluted by all the
garbage thrown in lakes and rivers, out board motors is poisoning the lakes with the gas
used and spilt. There should be better management on how much permits are issued each
yr,..We need clean water, our animals need clean water,, no one can survive with out water..
Our future Generation will need water to survive them too. (edited)
Gina Whiteduck Mitchikinibikok member

For our Survival, we need Clean drinking water, Mother Earth, our animals like Moose,
Beaver, Fish Ducks, traditional medicineal Plants, trees, our Future Generation, the Elders,
all depend on us to make sure that they will have clean water in the future. We have to
make sure that our Future Generation won't be drinking or run out of clean water, and that
animals won't be drinking, living in polluted or poisoned lakes, our animals, beavers,
muskrat, fish, and ducks all need clean water for their survival. I do think that lakes should
be maintained. Mining, Clear Cutting, building near Lakes and Rivers are causing a lot of
damages, to both the land and our animals.. Oil spills in the US, many fish, geese, ducks,
seals die from garbage thrown out in lakes, and shores... We have to protect whats ours..
Chief Casey Ratt Mitchikinibikok member

Clean Lakes and Rivers is a must. Its filthy now,, All lakes should be maintained at all
times.. More Biologist going out on Lakes, Rivers, and and on the Land to test for Mercury,
or anything that may be causing our animals to be sick and die, too many sick deformed fish
are caught, our Animals,, like moose, beavers, rabbits, partridge and ducks, geese are sick
nowadays, because they drink and eat what they find in the polluted or poisoned lakes and
Rivers.
Betsy Ratt, Mitchikinibikok member

What worries me nowadays are the animals,, they travel so far, and they will drink from
whatever water they find,, it could be lakes, rivers, ponds, or even them little puddles left or
made by big machines during Clear cutting, slashing.. Animals don't really know the
dangers of poisoned or polluted water,, The have no trust issues. The will get sick and die..
Even if we or the animals don't drink from lakes or rivers,, the dangers are still there,, we
bathe, cook with water most of the time,, what is the guarantee we won't get sick or
poisoned, there are still other side effects from contaminated lakes,, our children break out
with rashes, some get cancer, and skin breaks out,,. Animals who give up their life for our
survival, often we find them deformed, or sick, where or what could they be in contact with
for them to be that way?. So many contaminants out there because of Pollution caused by
Clear Cutting, Mining, and building near lakes and rivers.. We have no idea what is dumped
on the Rivers, lakes,, why is there so many people with Cancer,,? There are chemical used
to keep roads from getting too slippery in Winter time,, look at all the trees now beside the
highways,, many are dead, changed colors, mostly yellow and trees. Our lakes, nowadays
is not the cleanest or healthiest, even tho we don't live near the city, we still feel the effects
of pollution The Zibi project will only create more damage to Rivers ,,, because these
30

rivers/lakes do travel everywhere. The Chaudiere Falls/Zibi Project,, many promises were
made to our ancestors back then, "As long as the Moon and the Sun will shine, as long the
Grass will grow, as long as the Rivers will flow,," and today,, all that will be destroyed for
profit..Elders get sick quicker nowadays,, because they rely on traditional medicines, they
dont know whats been sprayed in forest or nearby, There should be more awareness on
whats being dumped on Land and our waters. Local outfitters have gas/propane pumps that
leak, or gas is spilled on the ground, when it rain it will flow to the nearest lake, I see some
outfitters camp where they have their gas pump station near lakes,, they have no
compassion to keep the lakes clean, just because it rains, it don't mean it does get cleaned, it
still goes in waters, and on land.
Cecile Ratt, Mitchikinibikok member

I don't understand why the site was chosen to build them condos.. That site has been there
for yrs, used by our People. Clean and Untouched by man, and destruction.. Promises were
made to our Ancestors a long time ago, First Nations don't have a lot nowadays, what they
have left they are constantly fighting, struggling to keep. That's a small piece, why choose
that site when its been ours for many generations.. ? I went for a walk there a while back, I
did not like what I saw,, I found biere cans, biere caps lying all over the shore of that river.
I asked myself,, "Why can't they respect the land and keep the shores clean" If it hasn't
happened yet, that company ZIBI, share holders, or anyone who will profit financially, will
never listen to the Elders anymore, or to anyone. Greed and destruction comes first for
these people. I was told that there were many jobs promised to many First Nations, When
has the Gouv., or Companies kept a promises, or delivered a promise? I also go fishing at
Cobonga/Paugan dam,, few fish that I have caught were sick. A few months ago, we shot a
beaver near the Cobonga Dam, when we cleaned it the next day, the beaver meat/fat was
yellow and full of pus,, we never tried to find out what was wrong with the beaver, so we
put it back on the land.. Healthy beavers used to have red meat, beaver fat used to be so
white. The beaver we cleaned that day was full of pus and yellow all over the stomach and
back area. Nowadays, I don't try to hunt or eat beaver. Why do they have to build by that
area, I will never understand that. Even in our community, there is too much garbage being
dumped everywhere. we need to teach our next generation that if the want clean water, they
have to do their part too. There is too much clear cutting, an slashing near Rivers and lakes.
A long time ago,, men who did this type of occupation, they were always told to never cut
near river and or lakes.. We have to have more people learn that if they want clean water,
they have to do their share of work to maintain clean lakes and rivers.
Charles Ratt, Mitchikinibikok member

Mercury is my big concern,, Its out there on the land, lakes and Rivers. Mercury is created
by the Hydro plant, and all the transformers you see along highways.. It may seem that it
don't give out mercury but it does, Mercury waves hit nearby trees, falls on the ground,,
when it rains, flows out to the lakes, and rivers. Our animals eat the plants near these poles,
they get sick. We don't know where these animals who give their life up for our survival eat
or where they drink from, we get sick too, symptoms don't show right away, but it does
show up after yrs of being exposed, and consumption or wild meat, fish. Our animals are
not safe anymore,, too much clear cutting, too much heavy machines, who run on diesels,
31

gas, it spills on the land, and flows to nearby lakes, and trees. Hydro is also responsible for
erosion near the community. When they raise the dam, our lakes dry out, shores, sandbars
dry up, weakens and when its lowered, the weakened sandbar fall apart, causing erosion..
and again,, mercury builds up, and flows out into lakes.. I believe to keep our lakes clean,
less fishing permits should be issued,, there is too much fishermen who go out on lakes with
big outboard motors, and gas fumes is spilled on to lakes, garbage is thrown out, they burn
garbage, all the plastic glass is left on the shores,, I still use and travel by canoe,, its the only
way i go onto the lake to fish, or just paddle around the lake with my wife. (I showed him
pictures of the trees dying near highways, he explained) The trees dying on side of highways
is caused by the salt, and whatever chemicals they use to keep the highways from freezing,
and less slippery. its all from the salt and chemical used during winter.
Bella Nottaway, Mitchikinibikok member

: The concerns I have today are not the same as when I was much younger. I see a lot to be
worried about. The land, our water,, all being destroyed, our animals getting sick. We can't
even get our traditional medicine, we have to be careful where we get our drinking water,
there is machines everywhere. Everywhere part of our land thee is clear cut, even near the
lakes, and rivers. These non natives, they don't care what they destroy, as long as the get
what they want. We need the forest, oxygen, we need water, survival, we need our
medicine, for our health. Whats funny is this is all taught in school, I was taught this in
Residential School,, and yet, I'm sure they were all taught the same thing, why can't they
follow their own teachings. Its unbelievable how much they can destroy for greed. When
will they realize that? These loggers don't care how much they cut, even if you gave them
chart, show them exactly which tree to cut, they will cut more then a mile.
Shannon Chief Mitchikinibikok member
Right now my issues with land, water would be SEPAQ,,

making decisions with out consulting our,, they don't consult
us,, they do come around,, tells us what they won't do and do it
anyway. The go ahead and just do what they want.. They don't
try to work without guidance from the people who live and use
the territory, the owners of the land,, before they do anything.
Allowing,, non natives,, too much permit for fishing, and
allowing them to fish using nets on our lakes. and knowing the
wastes these they (fishermen-hunter)leave behind,, the bear
hunting,, and these hunters just dump he dead animals near
lakes,, or dump them n dumps,, instead of proper burial,, on
land,, Land takes care of these dead animals,, never leave dead
animals near water.. Moose heads that get displayed.. also the
rising and lowering f Rivers, lakes every yr, that cause s the fish
to migrate to different to different lakes. and many water
animals get killed because of the rising, and lowering of lakes,
rivers, Hydro Quebec does this a lot. All these these truckers that go around and dump
waste in the isolated lakes, so another way to take care of our lakes, is to install tool booths,,
and control what and who goes in our land, its in the best interest of th parc, and our waters.
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Our needs, we should be well set-up,, to include Elders, women, it should have our Eders
guidance in all process of decision making when it comes to land and water, any water
project..They should have en Elders guidance sitting there,, guiding them thru any water,
and process/project. so we we won't take wrong steps,, or make hasty decisions. Also,,
there should be Women involvement when it comes to water, rivers Algonquin Women,,
Algonqun Women Council, its our traditional responsibility to take care of waters,, lakes,
so every time a white men comes in asking us for things,, (Non Natives) they don't like us
asking for things,, so every time they want to do anything, involving water, territories, they
ask us first. My other concern in water area is, ZIBI Project.. Because it would be good to
see these people do their kind of thing somewhere else, then take over a site that's been
known to be a sacred site for our Nations of People. Too many of our ancestors has had
meetings there, that place should continue being a site for gatherings. Many 100 of yrs ago,,
that place would be a place for meetings, gatherings. trades,, if you look at the word Ottawa-
Adaweh,, means market place. A place to create agreements, ceremonies, and a place to go,
before asking in stuffs,, and all that kind of things. There are a lot of documents floating
around, many have documents, just need to ask them.. Nations would travel from these
rivers, that was like our old high ways long time ago. Would be good to use them that
sometimes when people want to do campaigns, awareness, instead of being stopped by all
these dams. My third issue is the uranium people are finding in the waters. That needs to be
fixed,, because Communities are starting to find uranium in their waters.. Kipawa is
endangered by the Mining, its gonna affect their waters. Mining affects all Waters.
Uranium in some of the drinking waters, are not safe. The boiling water advisory should not
have to happen, Anywhere.”
Lisa Chief Mitchikinibikok member
Clear cutting is causing much damage to the land. Our

animals, lakes and our trees is not the same, It don't grow that
same way. Loggers that go cut near the lakes, oil flows,, it
will flow anywhere,, where ever there's clear cutting,, oil will
find its way to the lake, rivers. Fish will eventually star
getting sick. Too much out board motor is used on lakes
now, many fish are caught with sores, and tumour. We don't
know what happens under the surface, these out board motor
eventually get hit by propellar, they don't all die when the are
hit, the get sick or maimed, Gas leaks, spills,, no matter how
small,, eventually all add up because there is so much fishing
permits issued. Fish who get hit by their motors, are
deformed, Plantations,,, ? Sure the trees planted after clear
cutting is good idea,, but it destroys our way life, our
medicines, animals, There is too much chemicals used to
make them grow faster,, our animals eat these plants and they
get sick,, its not their regular food. I live near a lake,, but we
don't drink from this lake,, we go far to get spring water. The
lake here is not safe,, things that should not grow in lakes are
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growing. there is pollution that comes from highway, because of what they put on highways,
garbage that is thrown out. When we take walks in the bush,, or go blue berry picking,, we
don't pick berries where there is plantation.. Chemical go into blueberries near by,, we see
the animals that get sick, or killed near by,, we see what happens to the land, water, animals,
birds,, etc, Everything that white-men has bought to the land for cutting, extraction like
trees, minerals, gold, diamond,, you name it,, they will destroy whatever there is just for
money even if its our way of life. Nothing,, trees, animals, water our way of life,, has No
chance for survival if Mining happens.. We have to come together and not let this happen.. I
don't like what I see happening these days,, it just don't affect us,, it affects our animals,, our
beavers are starving,, its sad to see that everything White man bring into our land,, it causes
damages,, I see the damages.... Outboard motor cause a lot of damages now,, you barely see
ducks, birds on or hear them singing anymore,, you barely see any animals anymore. We
are loosing a lot these days,, even our language,,.. We also have to raise awareness,, Mining
is going to cause a big destruction on land,, if pipe lines comes up this way,, that will be
very dangerous,, you know how careless some people can be.. if this pipeline ever causes an
explosion,, it will burn land miles,, Creators intent was for us to take care of land... But it
looks like these white men, and Gouv, that will do it, keep destroying our way of life. Its
even dangerous nowadays to get bit by any mousquitos, or black fly,, as soon as you get bit
you swell so much,, or get allergic reaction.. Same goes with other insects that bites,, you
end up with reactions that we never had as children. We need to protect our lakes,, no one
goes to meetings no more,, our environment is a special issue,,like water, land our animals,
nowadays our animals are starving. A long time ago it was same thing,, blankets laced with
diseases were given free to our ancestors,, and many were killed,, same thing today,, our
way of life is changing,, we can't loose our water,, water is life.. (edited)
Timiskaming First Nation Individual Interviews
Keenan Chief - June 19, 2018. Uses the watershed mostly for fishing feom the municipal
boardwalk often times with his 5 year old son. No concerns or awareness of anything that
may be happening.
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Lloyd Thivierge - June 19, 2018. Uses the river for fishing from shore. Family camp is on
the Ottawa river, where they would fish, canoeing, boating, swim, ice fishing and setting net
. Mr. Thivierge stated his concerns are water pollution. He no longer swims because of the
many "swim at own risk notices" at local beaches. He is also concerned about farming run
offs and the pesticides used by the farms.
Hank Rodgers - June 19, 2018. His fondest memories are those of canoeing and at times
portaging/camping with his grandparents. He was taught how to fish, trap, hunt and set net.
Species of fish include sturgeon, white fish, suckers, and pickerel (walleye). His concern is
that the river is being over fished. Another concern is the river is very polluted. He still uses
the river to fish and every so often would catch fish that have what appear to have cyst the
size of 25 cent coin. In his many years of harvesting fish, he can't recall ever seeing the fish
like that.
Doris McBride - June 19, 2018. She too moved to TFN from Sand Point, QC with her
family in 1953. She didn't really spend much
time on the lake when she was younger. Her
and her husband would set net to stick up for
the winter months. She too, has memories of
the river being used for logging. She recalls
logs being sent downstream to the mill, she's
not sure to what mill. She is not aware or has
concerns about things happening on the
watershed. Q: Notice anything strange about
the fish back then ? A: no, but heard of worms
and weird spots on some. Q: what kind of fish
would you catch ? A: pickerel (walleye),
whitefish, sturgeon, suckers, and cat fish.
Clara Chief - June 19, 2018. Mrs. Chief's family moved to TFN from Sand Point in 1953
and she can remember when the river was used for logging. Her seasonal camp is located on
the Ottawa River and is where her and her family would fish, swim and camp. She believes
that the logging played a part in polluting the lake.
Simon Chief - June 19, 2018. Uses the river mostly for fishing and boating. He has noticed
the quality of the water is not what it used to be. Used frequently to swim as a youth but
now there are so many water advisories. Q: Where would you go swimming? A: right
behind the reserve, the shores are to muddy and not so accessible. He and his friends would
spend all day swimming. Q: What species of fish do you catch? I've caught plenty of
pickerel (walleye), white fish, catfish and ever salamander's. "I just keep the pickerel, I
throw back in the rest". His major concern is the erosion. The huge ones occur near the
power stations but there are more down stream as well. "Our ball field may just end up in
the Ottawa River, (*laughs)"
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AnitaChevrier Wahsquonaikezhik - June

21, 2018. Uses the river mostly for boating,
canoeing and participating in the yearly
held ice fishing tournament. Grandkids
swim at camp. The water quality is not at
all like she remembers it being as a child.
Notices that there is not as many fish as
before. Finds that the river is very polluted
Shifting to Algonquin Anishinabe River co-Governance and Stewardship Models
All of the above community members interviewed live on or outside of reserve lands within
the Ottawa River watershed on un-ceded lands within the Provinces of Ontario and Quebec.
As noted in their comments members continue to occupy, manage, safeguard and
intensively use the watershed as they carry our traditional and contemporary activities.
These activities are based on self determination and a history of Algonquin traditional
knowledge, eco-logical sustainability and land governance.
For over 7000 years the forest and waterways have provided the Algoqnuin peoples with
their livelihood food, energy, materials, landscapes, spiritual grounds, economic trade and
peace of mind. The distinctive feature of Anisinaabe society over this period was that
resources including the waterways were managed as sacred. The past 400 years, Algonquin
Anishinabe have witnessed and been subject to the results of an exploitive management
regime. Much of the traditional territory and livelihoods have been significantly degraded
and many ecosystems have permanent or severe damage with numerous species at risk
approaching threatened status. All the while Algonquin Anishinaabe peoples have suffered
disproportionate poverty.
As Algonquins described in the interviews ecosystem degradation is accelerating. They
suggest that this is due to current governance at the local, regional and national level that
continue to exclude Algonquin views that conflict with more powerful actors greed or
needs.
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Countering inequality and social exclusion
The day-to-day costs of of inequality and social exclusion of Algonquins in decision making
on the Ottawa River has been too long overlooked and has weakened Algonquin Anishinabe
relationships overall. When Anishinabe lost their means of traditional management over
their un-ceded territory, deterioration of the natural resources occurred. Historically,
Algonquin Anishinabe have been manipulated and dominated by powerful laws and actors
in varied ways. This history continues on today. Davidson-Hunt (2003) notes that a
society’s management goals and objectives for a specific landscape is a reflection of
environmental perception, values, institutions and political interests. Algonquins are
interested in developing new co-governance models and new land and water institutions that
respect fair and meaningful interaction between governments, river authorities and
stakeholders.
The proposed cross sector fusion
Algonquins have unique legal rights and title under Section 35 that need to be reflected in
governance models and can not accept being treated as “just another stakeholder” but rather
a constitutional partner to be engaged on a “ nation to nation” basis.
A key component of a “nation to nation” framework is that enables Algonquin communities

to participate in the management of the watershed without compromising their long-held
values, rights and title towards customary lands or their independence as a sovereign people.
The initial governance proposal provided by Ottawa Riverkeepers from the outset of this
process relies on engaging a large number of stakeholders, the initial meeting demonstrated
this interaction can be difficult. A multi-stakeholder project requires ongoing consideration
of each party’s needs and proficiencies. Different stakeholders have different ambitions for
the watershed and its governance.
From an Algonquin perspective a co-governance approach would allow differing ambitions

to be aligned collectively. Also, the growing recognition of the limits of Western science in
solving environmental problems of increased complexity and magnitude has resulted in calls
for the incorporation of Indigenous knowledge systems in resource management and
development. It is in this light that we propose the potential contribution of an Algonquin
Anishinabe institution or co-governance structure for management of the Ottawa River
watershed.
Diversity in the governance model and supporting institutions would match the social-
ecological complexity of the Ottawa watershed commons. In addition to helping fix
historical injustices, the creation of diverse institutional landscapes would improve the
current conditions for Algonquin Anishinabe recognition and participation in the Ottawa
River watershed commons.
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Shifting to UNDRIP
With the Government of Canada’s official adoption of UNDRIP incorporating UNDRIP as

part of the Ottawa River watershed governance model is imperative to advance Algonquin
rights, title, dignity, survival, security and well-being throughout the watershed. UNDRIP
would promote, amongst other things, transitions toward sustainable development and
enhanced legitimacy for Algonquin Anishinabe in governance and project outcomes. The
concept of free, prior, and informed consent (FPIC) promoted by the UNDRIP in advance of
project developments is of paramount importance.The UN Declaration includes a number of
articles, towards recognizing the need for a dominant state to respect and promote the rights
of its Aboriginal peoples as affirmed in treaties and agreements, including how Aboriginals
participate in decision-making processes that affect their traditional lands and livelihoods
(UNDRIP, 2007).
For example, article 18 provides as follows:

Indigenous peoples have the right to participate in decision-making in matters which would
affect their rights, through representatives chosen by themselves in accordance with their
own procedure, as well as to maintain and develop their own indigenous decision-making
institutions.
Moreover, article 32 (2) of the UN Declaration states:

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 and other resources.
We also recommend Algonquin Anisinabeg river stewardship activities to strengthen

Canada’s International commitments related to the Paris Climate Agreement as well as the
Convention on Biological Diversity (CBD) in recognizing the benefits of incorporating
Aboriginal knowledge for natural resource management and conservation.
In 2008, Elinor Ostrom introduced how governments should “evolve institutional diversity”.
What this refers to is the adaptation of the existing mono-cultural institutions and/or the
fostering of new institutional arrangements that recognize Aboriginal rights and empower
communities to enter into co-operative schemes – schemes that respect and recognize First
Nation rights, values and priorities even when different to those of dominant society. As she
stated, “we have got to understand the institutional diversity that is out there, because if we
are actually going to protect biodiversity we have to have institutions that match the
complexity of the systems that are evolved and those systems have to be complex.” Her
motto was, “Build enough diversity of the world and allow multi-tier systems at multiple
scales so that you don’t have an uniform top down panacea that is predicated to cure
everything and instead of curing it, kills it”.4

4 Ostrom, Elinor. 2008. Sustainable Development and the Tragedy of the Commons. Stockholm
Whiteboard Seminar, Stockholm Resilience Centre TV:
http://www.youtube.com/watch?v=ByXM47Ri1Kc
38

It is this kind of multi-tier system that could provide Algonquins with the political space to
work in partnership with other stakeholders, industry and government agencies.
Recommendations
Co-production of the governance model for the Ottawa River watershed would give life to
UNDRIP through a “nation to nation” relationship where governments and citizens share
power to design, plan and deliver watershed support together,
recognizing that both nations have vital contributions to make in order to improve quality of
the watershed and lives for people and the communities.
A key component of a watershed governance framework is that it enables Algonquin

Anishinabe to participate in the management of the watershed without diluting or
compromising their long-held values, rights and title towards customary lands or their
independence as a sovereign people.
Amend existing governance structures/proposals to recognize and operationalize the

jurisdiction an Algonquin watershed institution, including community-based structures.
Provide financial and human resource support for an Algonquin Anishinabe institution to
perform it’s duties within Algonquin Nation territory, independently and as part of a Ottawa
River watershed governance model.
Establishment of Algonquin Anishinabe learning groups on watershed governance that

range from the household level to larger inter-community workshops to share the results
of this analysis and build a collective vision.
The Ottawa River Legal Identity Alternative

“New sets of environmental pressures, unprecedented in their complexity, are
confronting people around the world (OECD 2012, World Economic Forum 2015).
The emerging problems involve interconnected ecological and social systems, and include
ecological degradation, the under representation of indigenous peoples in decision
making, declining resource availability, and climate change (Millennium Ecosystem
Assessment 2005, Steffen et al. 2007, Haines-Young and Potschin 2010). The management
of freshwater resources to maintain ecosystem health and well-being, as well as
supporting local communities (see Bignall et al.2016), is a particularly pressing and difficult
problem (Arthington2012, Hall et al. 2014, Horne et al. 2017a).
These problems require the development of innovative institutional
arrangements that incentivize a change in the behavior of organizations and
individuals (Head and Alford 2013). One such recent development has been the granting
of legal personhood to nature. This involves recognizing nature—either as a whole, or a
specific part, such as a river—as a legal person. In law, this means that nature has a basic set
of legal rights that grants it certain rights, duties, and responsibilities (Naffine2003).
Although referred to as a legal “person,” these legal rights are not rhe same as human rights,
39

which include civil and political rights. Instead legal rights comprise three elements: legal
standing (the right to sue and be sued in court), the right to enter and enforce
legal contracts, and the right to own property (Naffine 2009, O’Donnell and Talbot-
Jones 2017). “5
In December of 2017, during a special chief’s assembly, Chief Harry St. Denis of Wolf
Lake First Nation, supported by Chief Lance Haymond of Kebaowek First Nation,
introduced a mandate to seek legal recognition for Kitchisibi, the Ottawa river.
This effort was agreed upon in consensus by all Algonquin leadership present at the
Assembly of First Nations, and is modeled after international Indigenous efforts to provide
robust legal protection to water bodies in accordance with Indigenous laws and knowledge.
Specifically, the decision was influenced by peoples of Aoteaora(New Zealand) whose
relationship with the Whanganui river is honoured and reflected in legal policies that give
the Whanganui river the status of legal personhood. (See Attachment D)
Part Two
Innovating Algonquin Governance- a how to
The next step is working on developing the co-govenance method to overcome some of the
issues cited above. However, because needs, assets and objectives are unique to each
individual and community, there is no definitive co-production blueprint yet. Rather, certain
guiding principles should be considered. For example,
Consulting with all communities to identify Algonquin people’s existing concerns,

capabilities: and strengths to merge into this process.
· Repeating this study process with all Algonquin Anishinabe communities so all
communities and peoples are involved and consulted.
· Determining what governance models proposed for the Ottawa River watershed
meet Algonquin aims to then discuss the terms of co-governance from a more
pragmatic perspective. Covering the ‘nuts and bolts’ developing a co-governance
model in design and delivery.

5
O'Donnell, E. L., and J. Talbot-Jones. 2018. Creating legal rights for rivers: lessons from
Australia, New Zealand, and India. Ecology and Society 23(1):7. P.1.
https://doi.org/10.5751/ES-09854-230107
40

· Taking Algonquin Anishinabe watershed co-governance from an idea to a
reality, including the technical aspects of design and delivery, legal and compliance
issues and developing an effective communications strategy. The development of the
co-governance model.
· Determining key features of community participation including function,

design specifics and security around organizational structure, governance, finance,
legal and compliance aspects.
· Determining who to involve for next steps - for example, Ministry of Status of
Women for further participation of Algonquin Anishinabe women as keepers of the
waterways. All Algonquin Anishinabe peoples and communities to fully embody the
power of Anishinabe Algoqnuins and their contemporary and historical connections
to stewardship of the waterways in this project.
41

Attachments
Attachment A
How Can Algonquin Anishinabe traditional and contemporary governance knowledge

be integrated into the management of the Kitchisipi (Ottawa River) Waterhsed?
We are Kristi Leora Gainsworth (Miskwaadayns izhinikaazo, pmizi doodem) and Geraldine
King (omshkaansi doodem). We are asking Algonquin Anishinabe community members of
three Algonquin Anishinabe communities to take part in a knowledge gathering process
(sometimes called “research”) looking at the ways that the Ottawa Watershed must be
protected based on the lived realities and knowledges of Algonquin Anishinabe that have
occupied these territories since before memory. If you agree to take part, we will ask you to
share your knowledge regarding Kitchisipi. You will have the opportunity to respond
verbally through a talking circle or knowledge walk process. The researchers will take notes
of what is being said, and digital recordings may also occur (no video, just voice).
Once the knowledge gathering sessions have been completed in the three Algonquin
Anishinabe communities, we will be developing a report on the findings, which will be
available publicly. Your contributions may benefit you in terms of working towards
protecting the Ottawa Watershed, including existing traplines and other ways of life for
Algonquin Anishinabe. There is no obligation for you take part in this project. You can
stop participating or withdraw your knowledge at any time without penalty. However, once
published, information in the report cannot be withdrawn. You may withdraw your
knowledge from the project at any time by contacting us at kristileora@gmail.com and
gerking@gmail.com.
Your knowledge will be kept securely. Your confidentiality will be protected by replacing
your name with a pseudonym for all reports and in all publications. The code list linking
real names with pseudonyms will be stored separately and securely from the data. We only
keep your real name for coding purposes should you contact us to withdraw your knowledge
– we would need to know what is yours.
If you have any questions about the research, please contact Krist Leora Gainsworth
(kristileora@gmail.com), or Geraldine King (gerking@gmail.com), or our supervisors, at
harrystdenis@wolflakefirstnation.com or vanschie3@gmail.com
This Letter of Information provides you with the details to help you make an informed
choice. All your questions should be answered to your satisfaction before you decide
whether or not to participate in this project. You will not be remunerated for this work.
Keep one copy of the Letter of Information for your records and return one copy to the
researchers.
42

By signing below, I am verifying that: I have read the Letter of Information and all of my
questions have been answered.
Name of Participant: ___________________________________
Signature: ____________________________________________
Consent provided orally? ______ Witness: ________________
Date: _______________________________________________
Please use the spaces below to indicate which portions of your knowledge CANNOT be
shared. One of the researchers can write the portions for you.
Signature: ___________________________________________
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Attachment C – posters

Challenges Poster
● ● ●
PAST- PRESENT- FUTURE –
our ancestors today and now all those who are coming
Algonquin
Anishinabe
Perspective:
Challenges faced
by Kitchisibi
● ● ●
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Consultation Poster

● ● ●
Algonquin
Anishinabe
Perspective:
Consultation
regarding
Kitchisibi
45

● ● ●

Opportunities Poster

● ● ●
46

Algonquin
Anishinabe
Perspective:
Opportunities to
help Kitchisibi
● ● ●

47

Responsibilities Poster

● ● ●
Algonquin
Anishinabe
Perspective:
Our
Responsibilities
to
Kitchisibi
● ● ●

48

Attachment D

49

50

51

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Review 24, no. 2 (Fall 2009): 169– 87.
Hunt, S. (2015) Ontologies of Indigeneity: the politics of embodying a

concept. Cultural Geographies, 21(1): 27 – 32.
Cuomo, K. P. (2017). Ethics of Caring in Environmental Ethics: Indigenous and

Feminist Philosophies. In E. b. Thompson, The Oxford Handbook of Environmental
Ethics .
Rebecca Elmhirst, (2015) “Feminist Political Ecology.” In Perreault, et al,

eds., Routledge Handbook of Political Ecology, 519-530.
McGregor, D. (2014) Traditional Knowledge and Water Governance: The ethic of

responsibility. AlterNATIVE: An International Journal of Indigenous Peoples. Vol
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from Australia, New Zealand, and India. Ecology and Society 23(1):7.
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International Handbook of Political Ecology (Edward Elgar) 633-645.
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Geniusz,W. (2009) Our Knowledge is Not Primitive: Decolonizing Anishinaabe
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53

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Study Participants to date (in alphabetical order):

Abogooshish, Mitchikinibikok - Algonquins of Barriere Lake

Andrew Paul-Wolf Lake First Nation

Sandra Scott, Acting Director for Policy Priorities

After a briefing and contract by Environment and Climate Change Canada an

• Providing foundational leadership and grass roots information to federal agencies

• Provide foundational information on the potential role of Algonquin Anishinabe in

2) Provide provisional guidance to government agencies engaging in efforts that

• Establish principles of engagement with communities on issues related to Ottawa

• Establish processes and protocols that govern the sharing of Anishinabe

3) Increase mutually beneficial and ethical interactions between Algonquin

• Guide the motivation, character, and intent of collaborative governance initiatives

• Provide specific measures that federal agencies, researchers, communities, and

• Promote Algonquin Anishinabe peoples in Ottawa River watershed protection

4) To inform government and coordinate as appropriate with the Ministry of Environment

Countering inequality and social exclusion 37

Part Two: Innovating Algonquin governance – a how to 40

Watershed Governance is an Algonquin purpose

Community discussions brought a nuanced understanding of

Another example of land-specific knowledge concerning the water is

Additionally, youth participants in the study indicated that having

iv. Progress on closing the gaps between Aboriginal and non-

While never specifically mentioned in that report, water is integral to

Figure 1: The Algonquin Nation

ii. Effects of Colonial Governance (listed in subsequent interviews)

Study Engagement Methodology

• Workshop Discussions were framed to communities around two aspects. Primarily,

Getting the Message Out on the Ground

Maintaining a Workspace Network

Guiding Research Principles

€ April-May 2018 Community liaisons worked with principal investigator

• Workshop Discussions were framed to communities around two aspects. Primarily,

Getting the Message Out on the Ground

Maintaining a Workspace Network

Guiding Research Principles

Key Workshop Messages and Recommendations

Mitchikinibikok -Algonquins of Barriere Lake

“What is the approach to protecting water? Will it be in respective territories, or a one-

“Everything in the watershed is connected.”

“No more dams. “

“Ecotourism is something we may be interested in. “

• Nothing about us without us

• In the past: sustenance

• In the past: water teachings

Challenges Faced by the Kitchisibi

• In the past: logging and fur trade, development

• In the past, matriarchal

Open Discussion Items

“Infighting is caused by the Indian Act.”

“We need our land and we need our language. “

Community Speaks - Watershed Interviews

Councillor Sonia Young

Councillor Gerald Robinson

What are your main connections to the Ottawa River Watershed?

What are your main connections to the Ottawa watershed?

What are your main connections to the Ottawa watershed?

Anonymous Mitchikinibikok Member

Abogooshish, ABL member

Anonymous Mitchikinibikok member

Brigitte Wawatie, Mitchikinibikok member

Gina Whiteduck Mitchikinibikok member

Chief Casey Ratt Mitchikinibikok member

Consent provided orally? Witness: __________