Asserting Mino Pimàdiziwin on Unceded Algonquin Territory: Experiences of a Canadian “non-status” First Nation in re-establishing its traditional land ethic

Abstract

Canadian non-status First Nations are often in conflict with more powerful private interests over resource development on their traditional lands. In response, some non-status First Nations are using traditional environmental knowledge and self-developed spiritual ecologies to reassert sovereignty over ancestral territories. One such group, the Ardoch Algonquin First Nation (AAFN), carries out traditional activities including canoe building, hunting, trapping, and harvesting manoomiin (wild rice) on their traditional lands. AAFN members have had several non-violent conflicts with outside interests over land use in recent years. Our multi-year participatory research project sought to understand AAFN's traditional spiritual ecology (mino pimàdiziwin) as practised by its members, and systematically compare it with land- use ethics underlying resource development strategies promoted by Ontario's government. The two are fundamentally at odds, creating potential for future conflicts, but some opportunities for future partnership and collaboration exist. The findings contribute to broader efforts to understand challenges faced by non-status First Nations.

Being Part of the Land: The Responsibility-Based Yucatec Maya Land Ethos

“…This reality was also observed by Sioui and McLeman (2014) in their study on one eastern Ontario Algonquin group's struggle against uranium mining and other government and private sector threats to their homeland.…”

“…The 'native science' common to many Indigenous cultures has been recognized by a number of authors as offering the world new philosophical windows from which to conceive more equitable environmental management approaches and strategies (Gadgil, Berkes & Folke, 1993;Cajete, 2000;Shaw, Herman, & Dobbs, 2006G. E. Sioui, 1992;M. Sioui, 2014).…”

“…Western resource management strategies are, generally speaking, conceived to effectively manage individual resources in the short term (Sallenave, 1994). It must be mentioned, however, that newer, more holistic approaches to land management, such as the implementation of watershed-scale management areas, instead of areas defined by arbitrary political boundaries with no ecological significance, are emerging (Sabatier et al, 2005;Sioui and McLeman, 2014).…”

“…In terms of investigating Indigenous alternatives to colonial territorial governance systems, McGregor (2004) has argued that academics must seek answers in IKs and their current relevance in environmental management. Indigenous scholars intent on elucidating their peoples' relationships with the natural environment have stressed that it is necessary for Indigenous peoples to teach the academic collective about their own understandings of IKs, along with the fundamental principles of 'respect, coexistence, cooperation, honour, thanksgiving, reciprocity, balance and harmony'-all of which are congruent with a teachings contained in IKs (Sherman, 2008;Sioui, 2012). Perhaps the defining characteristic of the majority of IK systems across the Americas, is that they are almost invariably represented as a way of living, in addition to a way of knowing.…”

“…There is often a conscious effort made by these groups to translate traditional teachings into concrete land-use practices, thereby recognizing the relevance of old knowledge that compels their adherents to entertain a profound, respectful relationship with their physical surroundings (Sherman, 2008). In some cases, this deep respect and admiration for the land compels Indigenous groups and individuals to resist what they consider irresponsible development or exploitation of natural resources by governments and/or corporations (see, for example, Desbiens, 2004;Scott, 2011;Sioui and McLeman, 2014). Landdependent Yucatec Maya possess a vast knowledge about the Yucatan landscape that could be useful to land use planning and natural conservation initiatives.…”