When working on within the traditional territory of a First Nation there is protocol to follow.  It can be customary between one First Nation and another to acknowledge the host First Nation peoples and their traditional territory at the outset of any meeting. The long struggle by First Nation for respect has been tough, but through it all this basic protocol has survived and thrived.

It follows then that if you want to work effectively with Aboriginal Peoples and specifically with a First Nation then one of the best ways to do it is to show respect to the Nation is to follow traditional territory protocol. This can be established at the beginning of any meeting by acknowledging the host community, its people, and its territory.

There are two protocol greetings that can be used at the beginning of any meeting. In order to determine which is appropriate will require some initial research. You will want to determine the location of the meeting, and more specifically, the type of lands you are meeting on (i.e. is your meeting taking place on treaty territory or traditional territory?)

Traditional Territory is as it sounds. Lands that have been been used for all kinds of traditional purposes and usually but not always have an accompanying map to show you the boundaries.  The protocol for acknowledging a Nation on treaty territory is slightly different and discussed in a separate post.

Once you have tackled the difficult task of determining that you are meeting on traditional territory you’re ready to put together your traditional territory acknowledgement and follow traditional territory protocol.

Protocol on First Nation’s Traditional Territory

I would like to thank the _________ for agreeing to meet with us today and for welcoming us to your traditional territory. 

Effective Practice Tips:

Keep in mind that these are not the only ways to acknowledge your hosts, and you may learn of alternative greetings more appropriate to your hosts.

With this in mind:

1.  Be sure to ask the person with whom you are setting up the meeting to help you with proper greeting and meeting traditional territory protocol before you arrive.

2.  Keep in mind that your spirit and sincerity can matter more than your particular words.

I hope you enjoyed this article on protocol on First Nation’s Traditional Territory.  Be sure to spend time preparing your greeting as it will pay big dividends in the relationship building process.

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Stay tuned for updates on this definition.

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Are Aboriginal People pro-development or pro-conservation? I’m often asked this question in my workshops. My answer is, “It depends.” There are two consideration that come into play in evaluating a communities views on development or conservation – belief structures and socioeconomic conditions.

To begin this discussion one must consider the history of Aboriginal communities in North America. Many scholars, until recently, believed that the Aboriginal Peoples who populated North America did so by way of a land bridge that stretched across the Bearing Sea. The land bridge theory considers a single wave of migration from Asia at the end of the last ice age as being responsible for the population of North and South America. Mention the land bridge theory to Aboriginal communities and ask them if they crossed a land bridge and their response would likely be, “No.” Aboriginal communities generally believe that they came to these lands through creation not a land bridge. This belief is supported by their respective first ancestor stories or creation stories.

Creation is an important belief in trying to determine if an Aboriginal community is pro-development or pro-conservation. From the point of view of creation, Aboriginal communities were given lands by the Creator. These lands were to be used and protected for the Aboriginal communities benefit and are required for their long term cultural survival for the next 10,000 years and beyond.  It is this ability for cultural and individual survival that Aboriginal communities use as their measure of sustainability in an ideal world and suggests a pro-conservation belief.

Unfortunately, it is not an ideal world. A look at current socioeconomic conditions in Aboriginal communities is the second consideration to explore. What are the key indicators of  a community showing? Is there high or low unemployment? Are there high rates of suicide and violence because of a lack of economic opportunities? What health issues is the Aboriginal community facing? If a community is wrestling with poor socioeconomic conditions, and many, but not all are, they may be more inclined to address short term socioeconomic issues through natural resource development. Put another way, the need to survive culturally in the short term can push Aboriginal communities to be more pro-development. It is not development at any cost though. Aboriginal communities will still weigh their development decisions against long term cultural survival.

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“While the case is still in the courts the federal and provincial governments feel they have no need to protect Aboriginal rights to land,” Benjamin said. “It’s business as usual like the right hasn’t been established and therefore they (government) do not need to act to protect that right.”

There remains no incentive for governments or businesses to undertake meaningful consultation in Canada until required.  Until government and businesses see that building relationship through consultation and accommodation works to secure everyone’s interests there will remain uncertain economic consequences.

AFN National Chief Shawn Atleo, marked the anniversary by stating,  “The UN Declaration compels both states and Indigenous peoples to work together in mutual partnership and respect.” “This creates a new context and the opportunity and conditions for First Nations Peoples in this country to realize their full potential in all areas including education, health and the economy.”

In marking the anniversary the Honourable John Duncan, Minister of Aboriginal Affairs and Northern Development, issued the following statement: “… Canada is strongly committed to furthering a positive relationship with First Nations, Inuit, and Metis people based on our shared history, respect and desire to focus on delivering tangible results.”

See Article in Williams Lake Tribune

See AFN National Chief’s Full Statement

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This pdf provides some background on the water from wells issue between the District of North Cowichan and Halalt First Nation.  The main legal issues are Aboriginal Rights, Title and Aboriginal consultation and more specifically the aboriginal right to drinking water. Click on the link below to learn more.

Halalt triumphs in Court of Appeal

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The installation of smart meters in First Nations communities throughout the province is progressing rapidly with nearly 1,300 smart meters installed on homes on 11 reserves as of September 22. Another 4,300 smart meters are being planned for installation on First Nations homes on 41 reserves in October.

 “It’s been very well received. First Nations believe in conservation and the reception to the Smart Metering Program has been quite good virtually across the board,” said Darrell Mounsey, Aboriginal Smart Metering Program Lead.

Of the installations to date, almost half, 632, have been on homes on the Tzeachten (Chak-tum) First Nation reserve and another 382 have been on the Skowkale (Skow-kale) First Nation reserve, both near Chilliwack. Almost 120 smart meters have already been installed in homes on three First Nation reserves in the north: Lheidli T’enneh (Klate-lee-Ten-eh) 42 homes, near Prince George, Nadleh Whut’en (Nad-lay-woten) 11 homes, and  Stellat’en (Stell-at-in) 66 homes, both near Fraser Lake.

“Roughly four per cent of all First Nations homes in British Columbia have smart meters,” said Darrell.

Besides conservation, Darrell said the automatic detection of power outages is another appealing feature of smart meters to many First Nations households.

“A lot of First Nations are located in rural areas. Their lifeblood is their freezer for storing game and other food and if there’s an extended outage they could lose thousands of dollars in supplies. So automatic outage detection means they could get their freezer working again that much faster,” said Darrell, who is also a member of the Secwepemc (She-whep-m) from the Simpcw Nation.

Prior to the installations, BC Hydro hosted Smart Meter First Nation Liaison Training sessions in three communities, Chilliwack, Prince George and Victoria, with at least 15 more regional training sessions planned.

Following completion of the training program, the First Nations liaisons accompany the Corix installers during the on-reserve installations where they can answer basic smart meter questions and support Elders and other Band members if they need help to re-set electric appliances and radio clocks, etc.

Above: Corix installer Rob Pepin and Nadleh Whuten First Nation Community Liaison Eleanor Lowe, prepare to install a smart meter on a home.

“There are 177 First Nation communities that are BC Hydro customers and we’re providing training for a liaison in every community for the installs,” said Darrell.

Some prominent First Nations leaders have indicated their support for BC Hydro’s Smart Metering Program.

“With development in our community, we are looking at innovative ways to support new technology, improving efficiency and reducing waste, while maintaining safety and service for our people. The Tk’emlúps Indian Band looks forward to the installation of smart meters,” said Chief Shane Gottfriedson from Tk’emlúps (Kamloops) Indian Band.

“Smart meters will provide faster outage notification and repair times, which will reduce inconvenience to First Nations community members and band operations. The smart meters will also provide enhanced energy consumption data that can develop higher levels of awareness on the part of First Nations Hydro consumers that could, in turn, lead to more efficient use of electrical devices in and around their homes,” said Chief Nathan Matthew from Simpcw First Nation in Barriere.

Upgrading to a smart metering system is a key first step in modernizing BC Hydro’s overall electricity system. By providing more measurement points throughout the electricity system and the ability to measure electricity to and from customer homes and businesses, a more modern grid will enable the large-scale accommodation of electric vehicles, customer generation and microgrids, which will help communities throughout British Columbia become more self sufficient.

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Published 15 September, 2011 11:10:00 Living on Earth

Hidden amidst the Great Bear Rainforest of western Canada lives one of Mother Nature’s best kept secrets: the spirit bear.

Known also as the Kermode bear, this rare subspecies of American black bear is found only in British Columbia, where about 500 specimens live among the coastal islands. Having lived virtually undisturbed in the largest stretch pristine rainforest in the world, the spirit bear and its habitat are now threatened by the Northern Gateway tar sands pipeline project.

The proposed pipeline will stretch 700 miles across western Canada from Alberta to a port on the coast of British Columbia, where the refined oil would then be shipped to China and Japan, and perhaps California. The port would be built right in the heart of the Great Bear Rainforest.

Spirit bear advocates and residents of the area “aren’t so much worried about the pipeline, but their major concern has to do more with the oil tankers that would be winding their way through these islands at a rate of about 250 per year,” said Bruce Barcott, a journalist who wrote a story about the spirit bear and its plight for the August issue of National Geographic.

“Some of the tankers that would go through that area are about as long as the Empire State Building is tall,” Barcott said. The tight passageways between the islands that make up the Great Bear Rainforest paired with the high density traffic make the area ripe for a disaster on the level of the Exxon Valdez oil spill.

Most of the residents of Great Bear are First Nation peoples who gain most of their sustenance off the coastal waters: from seaweed to migrating salmon to herring spawn. The First Nation suffers from nearly 90 percent unemployment, and although bringing the oil trade to this region could boost the local economy, the First Nation residents of Great Bear are still against the pipeline. Full Story

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September 7, 2011

Nowhere in the annals of Métis history has a Métis woman won 6 consecutive terms. As such, President Poitras is a trail blazer for Métis women and for Métis citizens in general.

President Robert Doucette, stated that “It has been my honor to work with such a distinguished Métis leader over the years as President Poitras has consistently provided great advice, strong leadership and a stable Métis government that citizens in Alberta and Canada in general look to with admiration and respect.

I also want to congratulate the other Métis citizens who took the time to run for regional positions and were successful. We look forward to working with all Métis leaders in Alberta with the goal of advancing the position of Métis people in the larger society.

Again, congratulations to President Poitras on her record breaking sixth term and the new Métis Nation of Alberta leadership. God bless you and your families.

If you have any questions regarding this news release please call Fiji Robinson at (306) 343-8285.

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Media Release

Media are invited to join the Inuit community and friends for an “Inuit Embrace Life” event to mark World Suicide Prevention Day.

Jennifer Watkins, President of the National Inuit Youth Council (NIYC) will lead the event, along with National Aboriginal Role Models Martin Lougheed and Heidi Langill
Mary Simon, President of Inuit Tapiriit Kanatami, is scheduled to speak and Inuit songstress Susan Aglukark will perform, as well as Inuit throat singers.

Date: Friday September 9, 2011
Time: 12:15 – 1:30 p.m.
Location: Parliament Hill Lawn by the Centennial Flame

Contact: Stephen Hendrie, Director of Communications
Tel: 613.277.3178, hendrie[at]itk.ca

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Saturday, 27 August 2011

Yesterday’s opening of a smokehouse in the community of Tachet on the shores of Babine Lake marks the revival of a salmon fishery taken from the Lake Babine Nation over a century ago.

For thousands of years, the Lake Babine people operated traditional salmon weirs on Babine Lake and the Babine River, harvesting in excess of 750,000 sockeye a year. But in 1906, the Canadian government banned their traditional fishery, devastating an entire way of life.

Now, the Lake Babine Nation has re-established its traditional fishery in cooperation with Fisheries and Oceans Canada and regional conservation organizations.

“These fisheries are very important to the Lake Babine people who suffer from high unemployment and poverty,” explained Lake Babine Nation’s fisheries manager Donna Macintyre. “Some of the participants live on less than $200 per month, so this income is a major boost to their ability to support themselves and their families.”

“Hearing fishers singing traditional Carrier songs with huge smiles on their face really says it all,” she added.

More than 60 people are now employed to selectively harvest salmon from the Fulton River using beach seines. A second fishery located on the Babine River near the community of Fort Babine is employing an additional 20 people. This fishery uses the DFO salmon counting fence, which was constructed in 1946 at the same site Lake Babine Nation’s largest traditional K’oonze (the Carrier word for weir) once stood.

“This is such a great news story for the Lake Babine Nation. Not only are they bringing significant benefits to their communities, but they are showing the world that these fisheries are sustainable and economically viable,” said Greg Knox, executive director of SkeenaWild Conservation Trust. “Their location and harvesting techniques allow these fisheries to intercept strong runs while allowing smaller, weaker populations to reach their spawning areas. They are some of the most sustainable salmon fisheries in the world.”

Yesterday, a celebration is took place in Spirit Square in the community of Tachet to officially open the community’s new smoke house, gathering site, and campground. Funds for this project came from LBN’s Forestry Department’s Economic Initiatives. “Harvesting natural renewable resources economically and for sustenance is critical to the health of the Nation,” explained Chief Wilf Adam. “This project provides an important opportunity to express our aboriginal right to commercially sell our salmon, and bring benefits back to our communities”.

“We are hoping to start using profits from our fisheries to build more infrastructure in our communities, which have struggled for a long time” said Donna Macintyre.

The smoke house will provide a facility for everyone in the community to smoke their own fish, and will provide food for elders and community members who do not have access to fish and smoking facilities. The campground will provide revenue to the community from tourists and fishermen who frequent the area during summer.

The fisheries also have the potential to add value to the fish being caught. Often overlooked in the past, salmon caught near their spawning areas are leaner, making them suitable for unique products. The Lake Babine Nations is currently working with Vancouver-based Raincoast Trading to develop new product forms and markets, and is looking to expand future operations to include on-site processing of salmon roe products for the caviar market in Japan and Europe.

Source

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