"The Legacy Will Be the Change": Reconciling How We Live with and Relate to Water

Abstract

Current challenges relating to water governance in Canada are motivating calls for approaches that implement Indigenous and Western knowledge systems together, as well as calls to form equitable partnerships with Indigenous Peoples grounded in respectful Nation-to-Nation relationships. By foregrounding the perspectives of First Nations, Inuit, and Métis peoples, this study explores the nature and dimensions of Indigenous ways of knowing around water and examines what the inclusion of Indigenous voices, lived experience, and knowledge mean for water policy and research. Data were collected during a National Water Gathering that brought together 32 Indigenous and non-Indigenous water experts, researchers, and knowledge holders from across Canada. Data were analyzed thematically through a collaborative podcasting methodology, which also contributed to an audio-documentary podcast (www.WaterDialogues.ca).

Overcoming barriers to Indigenous‐local water sharing agreements in Canada

“…The latter is an approach advocated by some Elders, who see Indigenous leadership in decisions relating to water as a way for communities to properly fulfill their responsibilities to it (McGregor, 2014; 501). Respect for Indigenous ways of knowing and doing and the integration of Indigenous traditional knowledge into water governance frameworks can allow for more meaningful engagement in the governance process, which can also contribute to water security improvement for First Nations communities (Arsenault et al, 2018; 13; Day et al, 2020; Walkem, 2007; 28; Wilson & Inkster, 2018; Wilson & Mutter, Inkster, et al, 2018; 296; Yates et al, 2017; 807). How water sharing agreements might be constructed to allow for joint governance mechanisms that incorporate both Indigenous and Western conceptions of water and that conceptualize Indigenous peoples as rights‐holders rather than “stakeholders” is an important area for future research (Von der Porten & de Loë, 2014; Wilson, 2019).…”

“…The latter is an approach advocated by some Elders, who see Indigenous leadership in decisions relating to water as a way for communities to properly fulfill their responsibilities to it (McGregor, 2014;501). Respect for Indigenous ways of knowing and doing and the integration of Indigenous traditional knowledge into water governance frameworks can allow for more meaningful engagement in the governance process, which can also contribute to water security improvement for First Nations communities (Arsenault et al, 2018;13;Day et al, 2020; Respect for Indigenous ways of knowing and doing and the integration of Indigenous traditional knowledge into water governance frameworks can allow for more meaningful engagement in the governance process, which can also contribute to water security improvement for First Nations communities.…”

“…Given these fundamental differences in how water is viewed, it is no wonder that some First Nations communities are reluctant to sign water sharing agreements with neighbouring municipalities and regional water authorities, as there is an inherent conflict between the prevailing view of water as a resource and the Indigenous view of water as living entity with an important connection to communities (Walkem, 2007; 31; Yates et al, 2017; 803). The current system of water governance is dominated by Eurocentric understandings of the environment and does not take Indigenous traditional knowledge into account (Arsenault et al, 2018; 6; Black & McBean, 2017c; 57; Day et al, 2020; 12); some Indigenous communities worry that connecting their water systems to non‐Indigenous systems will result in non‐Indigenous understandings of water taking precedence over Indigenous ways of knowing and thus limit their ability to maintain their spiritual relationship with and responsibilities to water (Black & McBean, 2017c; 57; Wilson & Mutter, Inkster, et al, 2018; 290; Yates et al, 2017; 802‐803). By prioritizing a colonial conception of water as a resource that can be owned, managed, and exploited, current water governance frameworks contribute to the marginalization and exclusion of Indigenous voices and fail to ensure the security of water systems in First Nations communities (Day et al, 2020; 12‐13).…”

“…The current system of water governance is dominated by Eurocentric understandings of the environment and does not take Indigenous traditional knowledge into account (Arsenault et al, 2018; 6; Black & McBean, 2017c; 57; Day et al, 2020; 12); some Indigenous communities worry that connecting their water systems to non‐Indigenous systems will result in non‐Indigenous understandings of water taking precedence over Indigenous ways of knowing and thus limit their ability to maintain their spiritual relationship with and responsibilities to water (Black & McBean, 2017c; 57; Wilson & Mutter, Inkster, et al, 2018; 290; Yates et al, 2017; 802‐803). By prioritizing a colonial conception of water as a resource that can be owned, managed, and exploited, current water governance frameworks contribute to the marginalization and exclusion of Indigenous voices and fail to ensure the security of water systems in First Nations communities (Day et al, 2020; 12‐13). Water sharing agreements can address these issues, at least partially, by including provisions that recognize and empower Indigenous views of water (Hoole, 2016) and by facilitating the ability of communities to incorporate Indigenous knowledge when they make water governance decisions (Water Policy and Governance Group, 2010; 11; Anderson et al, 2013; 17; McGregor, 2012; 12).…”

Honouring Water: The Mistawasis Nêhiyawak Water Governance Framework

“…In this complex system, colonial hegemonies exist, and Indigenous Peoples' worldviews, knowledge, voices, and needs are underrepresented, ignored, and excluded. (Day et al, 2020;Jackson et al, 2019;Memon & Kirk, 2012;van Tol Smit et al, 2015;von der Porten & De Loë, 2013a;von der Porten et al, 2016;von Der Porten et al, 2015;Wilson et al, 2019). Changes to the current water governance system are needed so that Indigenous Peoples' needs and aspirations are included.…”