Nindokiikayencikewin: to seek learning or Knowledges

Indigenous Knowledges & Data Governance Protocol

INDIGENOUS INNOVATION INITIATIVE

 COMMUNITY AUTHORS & LEARNING
This Protocol is based on a comprehensive literature review and the Knowledges and
teachings from the following Elders and Knowledge Keepers from across Canada:

Elder Karen MacKenzie, MacKintosh Consulting and People Best

Elder Mae Louise Campbell, Clan Mothers Healing Village and Knowledge Centre
Elder Wendy Phillips, Queen's University
Jamie Goulet, Clan Mothers Healing Village and Knowledge Centre
Monica Ittusardjuat, Inhabit Education
Serapio Ittusardjuat, Inuit artist and author

Marissa Hill wrote and prepared this Protocol, in partnership with these community authors;
Becca Smith and Kristin Neudorf (Grand Challenges Canada); and Sara Wolfe (Indigenous
Innovation Initiative). All images are drawn by Jeska Slater, a Nehiyaw Iskwew (Cree woman)
and graphic facilitator. This Protocol is a living being that was brought to life and named
through ceremony, and that will evolve as we learn and grow.

In the spirit of reciprocity and learning, we invite you to adapt, build upon,
copy and/or share this Protocol to support your own work, if you:

Do not use it for any commercial purposes and

Explain how you have changed or modified it and
Acknowledge us for this use, using the citation below and
Share your work back with us (info@indigenousinnovate.org), and make it openly
available to others using this same license

Click this image for more information about this license:

Citation: INDIGENOUS INNOVATION INITIATIVE (2021). Indigenous Knowledges and Data

Governance Protocol. Toronto: Indigenous Innovation Initiative. Available from:
www.indigenousinnovate.org.

Note: The term “Knowledge Keeper” is used throughout this document. Sometimes this is referring to
traditional Knowledge Keepers within First Nation, Inuit and Metis communities. Sometimes this is used
instead of the term Knowledge “owner,” which inappropriately implies ownership of Knowledges. In this
instance, this term is not intended to replace or reduce the sacred role of traditional Knowledge Keepers.
When you see red bold text in this Protocol, click to learn more!

This Protocol was developed through and is guided by shared First Nation, Inuit and
Metis Values and Principles related to Indigenous Knowledges creation and
application. To honour these Values and Principles and the sacred role of this
Protocol, its spirit has been brought to life and given a name through ceremony. To
honour the life and sacredness of this Protocol, it will be cared for based on these
shared Values and Principles and through ceremony.

The sacred name of this Protocol is Nindokiikayencikewin (pronounced

Nin-do-ki-ka-en-ji-gae-win), which means to seek learning or Knowledges in
Anishinaabemowin (Ojibway). The images in this Protocol were created during this
ceremony, and are specific to its purpose and name.
 ABOUT US

Our vision is to improve all life through Indigenous innovation.

We understand that supporting Indigenous innovation is about more than

just increasing access to capital – it requires culturally rooted wrap-around support
for innovators to unlock their fullest potential, and re-conceptualizing what innovation
looks like within an Indigenous context.

Innovation isn’t always about creating new things.

Innovation sometimes involves looking back to our old
ways and bringing them forward to this new situation.
The Honourable Murray Sinclair, 2015 Indigenous Innovation Summit

Through core values of inclusion, self-determination, sustainability and

creativity, we use a gender-lens approach for investment to support First Nation, Inuit
and Metis Peoples to develop and test innovative ideas that re-inspire healing,
imagination and opportunity for their communities, while also benefitting
non-Indigenous people and the Land.

Learn more about the Indigenous Innovation Initiative here.

 ABOUT THIS PROTOCOL

There is currently a growing global effort to reclaim the inherent rights of Indigenous
Peoples to steward and protect their Knowledges and data, as supported by the
United Nations' Declaration on the Rights of Indigenous Peoples and as endorsed
by the Special Rapporteur on the right to privacy which has an increased focus on
open data and the 1996 Report on the Royal Commission on Aboriginal Peoples
(see appendix for examples). As part of this reclamation, and to support the well-
being of the innovators and communities that the Indigenous Innovation Initiative
supports, we are committed to creating, collecting, interpreting, applying, storing
and sharing (or "collecting and using") Indigenous Knowledges and data in a way
that honours and respects local First Nation, Inuit and Metis governance practices.

To help us do that, this Protocol outlines the approach that the Indigenous
Innovation Initiative follows when collecting and using Indigenous Knowledges
and data. This Protocol can also provide a model for approaches to Indigenous
Knowledges and data governance at the community, funder and ecosystem more
broadly. Through this, the goal of this Protocol is to rebalance power and revitalize
the capacity of innovators and their communities to steward their own Knowledges
and data, including cultural expression and intellectual property. By "privileging and
centering (Rowe, Kirkpatrick & Smirl, 2018)" First Nation, Inuit and Metis ways of
knowing and being, this Protocol also intends to re-assert inherent rights to self-
determination, which is critical for the healing and sovereignty of the Indigenous
Innovation Initiative and the people and communities we support.
 INDIGENOUS KNOWLEDGES & DATA

"What are Indigenous

Knowledges?"

Each person has a different

understanding of what
knowledge is. This
understanding is rooted in
their Worldviews (or
ontology) and their ethical
code (or paradigm), which
intertwine to inform what
they think knowledge is and
how it is created (or their
epistemology).

Worldviews guide how people interpret and navigate the world, and what they
know their reality to be. Western and Indigenous Worldviews "...are very different in
terms of the ways in which people come to know and the ways in which knowledge
or understanding is shared...(Ermine, Sinclair & Browne, 2005)." Western Worldviews
are generally based on the belief that people live in one reality (or their physical
environment) and that they can only gain knowledge by exploring that one reality.

This reinforces that knowledge is power and people are responsible for
understanding as much of this one reality as possible, through formal and controlled
observation and experimentation (or the Western scientific process) - this creates
abstract knowledge or "evidence" that is specific to this controlled environment, but
that is generalized and adopted across other contexts in reality and most often used
to alter those environments to benefit people. This also reinforces that any type of
knowledge created outside of these mainstream processes is less valid or should
not be considered valid (which is often the case for Indigenous Knowledges).
 Quite differently, First Nation, Inuit and Metis Worldviews are rooted in experiences and
relationships within two realities: the Land and Spirit World. Due to unique local contexts,
these experiences and relationships vary across communities and there are many similar yet
distinct Indigenous Worldviews globally. Through a shared focus on all of Creation being
interdependent through a dynamic and evolving ecosystem, Indigenous Worldviews are
considered relational and reciprocal and teach people to explore the Land and Spirit World to
learn how to live in harmony with all of Creation - to first benefit the Land, while supporting
the well-being and sustainability of the community. The Knowledges created through this
exploration are also relational and reciprocal, and each person is responsible for sharing and
applying them for the betterment of their relationships within all of Creation and not to keep
them for personal gain or interest.

There are many truths and Indigenous Knowledges creation processes do not need validation
from another Worldview or context to be considered valid - they "take ultimate authority and
validation from [Indigenous] traditions and protocols for knowledge production and transfer,"
and Western ways of knowing and being should not be imposed on Indigenous Knowledges
creation processes (Ermine, Sinclair & Browne, 2005). This reinforces the importance of
interpreting and applying Indigenous Knowledges through the local realities they come from
and not generalizing Knowledges across different contexts unless it is appropriate to do so.
Whether or not they are defined or well-known, each Worldview is supported by an ethical
code that guides the ways of knowing and being for anyone who holds this Worldview - this
sustains Worldviews by bringing them to life. Within First Nation, Inuit and Metis Worldviews,
various Values, Principles, Natural and Communal Laws and Protocols outline expectations
that people are expected to follow, to guide how they come into relationship with all of
Creation. These expectations also apply to non-living beings, including this Protocol which is
guided by shared First Nation, Inuit and Metis Values and Principles related to Indigenous
Knowledges creation and application (which are summarized below).

Through this interconnection of Worldviews, Values and Principles, First Nation, Inuit and
Metis Peoples have different understandings of what Knowledges are - this is why the plural
form of 'knowledge' is used to describe them here. Despite these differences, Indigenous
Knowledges are generally described as being moral in nature, to teach people how to live a
good life that respects their place within all of Creation. This includes supporting a person's
lifelong journey of coming to be, by helping them learn what their gifts are and how to use
them to support the betterment of their relationships and community.

Responsibility

Interconnectedness
Responsiveness

Relationality
Inclusion Self-
determination
Place-based
Learning
Shared Values and
Natural and Principles of Indigenous Reciprocity
Communal Knowledges creation
Law
Lifelong
Learning Spirituality

Sovereignty and Respect

Nationhood
Strengths-based Skill
building

Reconciliation
Transparency

Place-based
 Being land-based and place-based, Indigenous Knowledges are created through
long-term interaction with the Land and Spirit World, and are specific to a place and
to a group of people. Through this, Indigenous Knowledges inherently incorporate
all aspects of local life, including languages, Natural and Communal Laws,
Protocols, histories and how to complete everyday activities like harvesting or
hunting - this is why they play a critical role in community well-being and survival.

This is supported by the timeless and oral nature of Indigenous Knowledges, where
they have been gathered and have endured since time immemorial, and will
continue to evolve and be passed on to future generations through language,
stories, songs and legends. To honour this sacred role and critical importance, the
word Knowledges is capitalized within this Protocol.

"How are Indigenous Knowledges learned?"

In general, Indigenous Knowledges are learned in three ways:

Traditional or Cultural Knowledges are passed down through

storytelling, mostly from Elders and traditional Knowledge
Keepers, to establish and reinforce Values, Principles, Natural and
Communal Laws and Protocols within a community

Empirical Knowledges are gathered through hands-on and often

land-based observation or experience, and help people learn new
and better ways of doing things through an action-oriented
process of simultaneously creating and applying learnings (similar
to the Western scientific process)

Revealed, Ancestral or Spiritual Knowledges are received

through interactions with the Spirit World, for example through
ceremony, dreams or visions. These Knowledges are highly
personal and relative to each person, and require dedicated time
and space to look inward and connect with the ancestral energy
and spirit of all of Creation. These Knowledges are sacred and
must be cared for using established Protocols.
 No matter how Knowledges are learned, they are often thought to be pre-existing
within a person's spirit self, sometimes called their Learning Spirit or Blood Memory,
and are learned slowly as that person explores the Land and Spirit World throughout
their lifelong learning journey. This happens through storytelling, reading, dancing,
singing, hands-on experience, observation and reflection on the Land, at home or in a
classroom. This includes learning with and from women, men, Two Spirit, queer, trans
and gender diverse youth, Elders, Knowledge Keepers and lived experience leaders*.

"What are Indigenous data?"

In general, data are any quantitative or qualitative information about a specific topic
that are collected through observation, surveys and reporting. For the purpose of
this Protocol, Indigenous data is any information that is from or about any Indigenous
person or their community, territory or nation, including but not limited to their
languages, Knowledges, customs or traditions, intellectual property and ideas.
Indigenous data are also relational and reciprocal, and need to reflect and be held
by the community as a collective, and are equally as important to pass down
through generations as a part of lifelong journeys of coming to be.

In Canada, most Indigenous data are collected from or about First Nation, Inuit and
Metis Peoples to support government planning and decision making, for example
through the federal census or health surveys or to comply with government funding
agreements. A lot of Indigenous data are also collected by non-Indigenous
researchers who live and work outside of the communities they are researching.
Very importantly, Indigenous data are collected for and by First Nation, Inuit and
Metis Peoples to support planning and development activities within their own
communities. This supports the sustainability and evolution of each community.

* We use the term "lived experience leaders" as inspired by the Clan Mothers Healing Village in Manitoba
 "Why do Indigenous Knowledges and data need to be protected?"

Through centuries of colonization, oppression and undermining of First Nation, Inuit and
Metis Worldviews and Peoples, they continue to face challenges with collection and use of
their Knowledges and data. This includes the following examples:

Appropriation: Indigenous Knowledges or data are applied in non-Indigenous contexts

without consent, and misrepresent or mock Indigenous ways of knowing and being.
Misrepresentation: The health status of Indigenous Peoples is misrepresented through
data that focus on Western concepts of well-being, often excluding spiritual, emotional
and mental well-being that comes from access to ceremonies, traditional medicine and
languages, community and other non-physical components of well-being. Indigenous
data that is used out of context also perpetuates false stereotypes about Indigenous
Peoples.
Lack of transparency: Indigenous Knowledges or data are used without consent or in
ways that are not consented to or known about.
Lack of reciprocity: Indigenous Knowledges or data are not shared back with the
community or Knowledge Keepers.
Lack of stewardship: Indigenous Knowledges or data are stored in databases that
communities and Knowledge Keepers do not have control of or access to.
Aggregate data: Indigenous Knowledges or data are only made available in an
aggregate way which can misclassify or combine information about First Nation, Inuit and
Metis Peoples, making it impossible for them to use their own information and
misrepresenting them as homogenous which can erase unique histories and ways of
knowing and being.
Legislation: Indigenous Knowledges or data collected by publicly-funded work is
property of the government and can be made public through privacy, access and
archival laws without consent. As well, once a non-Indigenous person receives rights to
use Indigenous Knowledges, terminology, intellectual property etc., for example as the
name of a product, this information no longer belongs to or can be protected by
Indigenous Peoples.
Patriarchy: Patriarchal systems have replaced traditional governance systems in many
communities, and the traditional role of women, Two Spirit, queer, trans and gender
diverse people as leaders and decision makers has been threatened or lost entirely.
Imposition: Data collection requirements are imposed on communities through funding
agreements, and the resulting data are not relevant to or mutually supportive of their
planning and decision-making needs.
 These experiences continue to result in large-scale mistrust among First Nation,
Inuit and Metis communities and Peoples about why and how their Knowledges and
data are collected and used. Until policies like the United Nations' Declaration on
the Rights of Indigenous Peoples are fully implemented in Canada and First Nation,
Inuit and Metis communities and Peoples have re-established their Knowledges and
data sovereignty, they will continue to experience these challenges. This includes
the right "to determine the means of collection, access, analysis, interpretation,
management, dissemination and reuse of data pertaining to the Indigenous Peoples
from whom it has been derived, or to whom it relates (Walter & Suina, 2019).

Data sovereignty is not just about of First Nation, Inuit and Metis Peoples stewarding
their own Knowledges and data - it is about improving their capacity and well-being
through meaningful, self-determined and self-governed processes that support
their visions and sustainability as communities. Data sovereignty is also about
empowering First Nation, Inuit and Metis communities to choose when and how to
allow others to reciprocally apply their Knowledges and data in ways that benefit
non-Indigenous people - for example, applying Indigenous environmental
stewardship practices more broadly.

To support this, many non-Indigenous allies are adopting policies or approaches that
allow for the collection and use of Indigenous Knowledges and data in a way that
re-establishes self-determination and self-governance within First Nation, Inuit and
Metis communities while creating information that mutually supports everyone
involved. This Protocol is an important tool to support this allyship.
 COLLECTING & USING INDIGENOUS
KNOWLEDGES & DATA

To promote inherent rights to self-determination and self-governance for Fist

Nation, Inuit and Metis Peoples, a mixture of Protocols, policies and guidelines are in
place across the world - these are outlined in more detail in the appendix and have
all been used to inform this Protocol. The shared purpose of these practices is to
collect and use Indigenous Knowledges and data in a way that maximizes benefit
for, and minimizes harm to, Fist Nation, Inuit and Metis communities while re-
establishing and maintaining their Knowledges and data sovereignty. This is key to
resolving the long-standing challenges faced by First Nation, Inuit and Metis
Peoples by respecting their inherent rights to:

Free, prior, ongoing and informed consent, and to accept or decline sharing any
or all Knowledges or data based on the risks and benefits of doing so
Self-determination, including full participation or leadership in all aspects of the
processes used to collect and use their Knowledges or data
Maintain ownership of, integrity of and access to any Knowledges or data they
share or that are collected from or about them, including intellectual property
Choose how to be acknowledged when their Knowledges or data are used
Meaningfully benefit from the collection and use of their Knowledges or data
 The Indigenous Innovation Initiative creates and collects Indigenous Knowledges
and data with and from innovators, community members and other partners mainly
through engagements and inquiry and learning activities. We use this information to
inform impact measurement and storytelling, planning and decision-making and
development of knowledge products that share learnings and impact back with
communities. The Protocols that the Indigenous Innovation Initiative follow when
collecting and using this information are defined below - we will follow these
Protocols to the best of our abilities, considering the accountabilities we have.

"What are Protocols?"

Protocols are passed down through culture and language and allow First Nation,
Inuit and Metis Peoples to make decisions and behave in ways that align to their
ways of knowing and being.

Protocols are critical to collecting and using Indigenous Knowledges and data,
especially sacred information, and are self-determined by each community and/or
Knowledge Keeper. Protocols ensure the right people receive the right Knowledges,
and that sacred information is cared for in the right way.

Following Protocol starts with respect - "respect for oneself, towards one another
and respect of territory that you are living on and practicing in or visiting (First
Peoples Cultural Council, 2015)."
When creating or collecting Indigenous Knowledges or data, we will:

Establish meaningful relationships with language speakers, Elders, Knowledge

Keepers and those responsible for Knowledges and data governance
Ensure free, prior, informed and ongoing consent is received from all required
people, using processes that are in local languages and that provide time for
people to consider the risks and benefits of sharing their Knowledges or data
Honour requests to stop or change what we are collecting, how, when or why
Engage in additional written or verbal agreements or commitments, if requested,
to outline other Protocols to be followed
Collect relevant information that mutually benefits the Indigenous Innovation
Initiative and the community, using approaches that are rooted in local Values,
Principles, Natural and Common Laws and Protocols and that protect privacy
Engage inclusively and diversely, including women, men, Two Spirit, queer, trans
and gender diverse youth, Elders, Knowledge Keepers and lived experience
leaders
Have Knowledge Keepers participate in or lead this work, including developing
and implementing the methods or tools that will be used to create or collect
Indigenous Knowledges and data
Have open lines of communication and share this information back with the
community quickly and in a way that is most accessible and useful
Provide respectful honoraria and/or financial support, for example for travel,
food or childcare, to respect and honour this exchange, local expertise and the
time and effort required to follow local Protocols
Continually re-invest any financial or other benefits that we receive because of
the Knowledges or data that we create or collect, back into the communities we
support through the projects and programs that we fund

When interpreting Indigenous Knowledges and data, we will:

Do this in partnership with the Knowledge Keepers to ensure information is

interpreted within the appropriate context and so they learn how to understand
their own Knowledges and data, which is part of responsible stewardship
Be flexible to differences in how this information is interpreted, by empowering
Knowledge Keepers to resolve these differences while being mindful that
resolution is not always required and that various interpretations can be shared
 When applying learnings, we will:

Do this in partnership with the Knowledge Keepers so learnings are useful and
relevant, and prioritize supporting the needs of the community while mutually
supporting the needs of the Indigenous Innovation Initiative
Co-create knowledge products that are:
Shared back quickly with Knowledge Keepers and their communities, and
made available more broadly where appropriate
Easy to use and share, for example being available online, by email or by mail
or put into a format that is most relevant and in relevant languages
Presenting findings in a way that reflects the unique history, experiences and
visions of the Knowledge Keepers and their communities
Presenting First Nation, Inuit and Metis information as unique and separate,
as opposed to aggregate or generalized across these diverse communities,
unless it is most appropriate or we are requested to do so (for example, to
protect privacy of individuals or communities if the sample size is too small)
Respond with humility when the community does not approve of any analysis,
knowledge products etc. that have been created and work quickly and
collaboratively to resolve any issues
Recognize communities and Knowledge Keepers as per their wishes
 When sharing Indigenous Knowledges or data, we will:

Do this in partnership with the Knowledge Keepers and their communities and
following the terms of consent
Request ongoing consent from Knowledge Keepers for any new ways we would
like to use or share this information
Share this information using secure mechanisms that ensure it is being received
by the right people

When storing Indigenous Knowledges and data, we will:

Honour requests to change where and how this information is being used or
stored, including making it private or confidential, delete it from our databases or
interpret or share it in different ways
Support Knowledge Keepers to be stewards of their own information, which
could include storing it within their communities or storing within the Indigenous
Innovation Initiative while having them maintain ownership and control of it

Want to learn more? Visit the Indigenous Innovation Initaitive website and follow us online
to learn about new resources and stories about the impact of innovation by and for First
Nation, Inuit and Metis Peoples.
 APPENDIX

To promote inherent rights to self-determination and self-governance for Fist

Nation, Inuit and Metis Peoples, a mixture of Protocols, policies and guidelines are in
place across the world - some of these are outlined below and have all been used
to inform this Protocol. We will continue to evolve this Protocol as we learn more
about these and other practices.

First Nations governance practices in Canada:

First Nations Information Governance Centre developed the First Nations

Principles of OCAP©. These are the most widely cited and used Protocols for
Knowledges and data governance within a First Nation context, and promote
Indigenous data sovereignty as "the cornerstone of nation-building (First Nations
Information Governance Centre, 2019).
Kirkness & Barnhardt (2001) developed the 4 R’s of First Nations Education.
Although specific to education, they are important as it relates to learning
Indigenous Knowledges
Assembly of First Nations drafted a framework to outline principles that build off
of the First Nations Principles of OCAP©

Inuit governance practices in Canada:

Nunavut Research Institute and Inuit Tapiriit Kanatami developed Negotiating

Research Relationships: A Guide for Communities and Negotiating Research
Relationships with Inuit Communities: A Guide for Researchers
Inuit Tuttarvingat developed five Inuit research principles (Riddell, et.al, 2017;
Nickels & Knotsch, 2011): respect for language and knowledge, empowerment of
the community, mutually beneficial research that increases positive outcomes in
the community, Knowledges sharing between researchers and community and
respect for animals. Inuit Nipingit National Inuit Committee on Ethics and
Research developed guidelines to support these principles through research.
 Metis governance practices in Canada:

Some Metis communities follow the "OCAS" Principles (ownership, control,

access and stewardship)
Some Metis communities follow the First Nations Principles of OCAP©.
Metis Centre at the National Aboriginal Health Organization developed the
Principles of Ethical Metis Research

Urban Indigenous governance practices in Canada:

Ontario Federation of Indigenous Friendship Centres developed the Utility, Self-

Voicing, Access and Inter-Relationality (USAI) Research Framework
National Association of Friendship Centres’ Urban Aboriginal Knowledge
Network used both the OCAP© Principles and the USAI Research Framework to
inform its Guiding Ethical Principles

Other Indigenous governance practices in Canada:

4 R's model from the Canada Council for the Arts supports Knowledges
governance within the arts by honouring (First Peoples' Cultural Council, 2015)

Indigenous governance practices outside of Canada:

National Congress of American Indians developed the 'Walk Softly and Listen
Carefully' Building Research Relationships with Tribal Communities and
passed the Support of US Indigenous Data Sovereignty and Inclusion of Tribes
in the Development of Tribal Data Governance Principles resolution, the "first
collective action and statement in the US to support tribes to exercise
Indigenous data sovereignty and governance, the efforts to advocate for and
provide research on Indigenous data sovereignty and support the inclusion of
tribes in the development of any broad principles of tribal data sovereignty and
governance (Russo Carroll, Rodriguez-Lonebear & Martinez, 2019)
United States Indigenous Data Sovereignty Network developed Principles of
Indigenous Data Sovereignty
International Indigenous Data Sovereignty Interest Group (within the Research
Data Alliance) developed the CARE Principles for Indigenous data governance
Te Tiriti Working Group developed the Treaty of Waitangi/Te Tiriti and Maori
Ethics Guidelines for: AI, Algorithms, Data and IOT
Te Mana Raraunga developed Principles of Maori Data Sovereignty and the
Māori Data Sovereignty Network Charter
Australian Institute of Aboriginal and Torres Strait Islander Studies developed
the Code of Ethics for Aboriginal and Torres Strait Islander Research

Non-Indigenous-led Indigenous governance practices:

Canadian Institutes of Health Research, Natural Sciences and Engineering

Research Council of Canada and Social Sciences and Humanities Research
Council of Canada developed the Tri-Council Policy Statement on Ethical
Conduct for Research Involving Humans which includes research with
Indigenous Peoples
Government of Australia developed the National Statement on Ethical Conduct
in Human Research which includes research with Indigenous Peoples, and the
Ethical conduct in research with Aboriginal and Torres Strait Islander Peoples
and communities
Health Research Council of New Zealand developed the Draft National Ethical
Standards for Health and Disability Research: Consultation document which
includes research with Indigenous Peoples, and the Guidelines for Researchers
on Health Research Involving Māori based on the Treaty of Waitangi
United Nations developed the United Nations Declaration on the Rights of
Indigenous Peoples
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 May 2021

Indigenous Innovation Initiative

MaRS Centre, West Tower
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Toronto, Ontario M5G 1M1

We are grateful to live and work on Dish With One Spoon Treaty territory, the traditional territory of the
Mississaugas of the Credit, the Anishnaawbe, the Huron-Wendat and the Haudenosaunee, and which
continues to be a gathering place for people from many nations.