PIIKANI FIRST NATION TRADITIONAL LAND USE AND OCCUPANCY STUDY SUPPLEMENTAL ENVIRONMENTAL IMPACT ASSESSMENT FOR THE TIE LTD. INTERNATIONAL POWER LINE PROJECT

Submitted to: Montana Alberta Tie Ltd. , Alberta

Submitted by: AMEC Earth & Environmental Calgary, Alberta

August 2010

CE03202

Montana Alberta Tie Ltd. Supplemental EIA – Piikani FN Calgary, Alberta August 2010

TABLE OF CONTENTS

PAGE

1.0 INTRODUCTION...... 1 1.1 Assessment Criteria ...... 1

2.0 SPATIAL BOUNDARIES...... 2 2.1 Traditional Use Regional Study Area ...... 2 2.2 Traditional Use Local Study Area...... 2

3.0 METHODOLOGY...... 5 3.1 Piikani Cultural Orientation Session ...... 5 3.2 Site Visits...... 5 3.3 Validation of Data ...... 6

4.0 EVALUATION CRITERIA...... 7

5.0 TRADITIONAL RESOURCE USE IMPACT ASSESSMENT...... 8 5.1 Traditional Resource Use in a Regional Context – Historical Setting ...... 8 5.2 Traditional Resource Use in a Local Context – Historical Setting ...... 9 5.2.1 Wildlife ...... 9 5.2.2 Fur-Bearers...... 10 5.3 Plants ...... 11 5.4 Traditional Land Use in a Regional and Local Context – Current Setting ...... 11

6.0 POTENTIAL PROJECT-SPECIFIC IMPACTS ...... 12 6.1 Traditional Plant Harvesting ...... 12 6.2 Hunting ...... 12 6.3 Trails and Ceremonial Sites ...... 12

7.0 MANAGEMENT AND MITIGATION OF IMPACTS ...... 14

8.0 SUMMARY...... 15

9.0 LITERATURE CITED...... 16

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TABLE OF CONTENTS (cont) PAGE

LIST OF TABLES

Table 1.0: Visited Sites in Alberta and Montana ...... 6 Table 2.0: Traditionally Used Wildlife ...... 10 Table 3.0: Traditionally Used Plants...... 11

LIST OF FIGURES

Figure 1: Territory: Traditional Use Regional Study Area...... 3 Figure 2: Preferred Route...... 4

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1.0 INTRODUCTION The Montana Alberta Tie Ltd. (MATL) International Power Line Project (Project) is of interest to the Piikani1 First Nation as they have a vested interest in the land deriving from their: • direct reliance upon the land and resources for survival; • social, economic, and cultural identity rooted in their traditional use of the land; and • constitutionally protected Treaty and Aboriginal rights.

The purpose of this component of the impact assessment is to provide information on historical and current traditional resource use (TRU) based on traditional ecological knowledge (TEK) within and around the Project area, and discuss the potential impacts of the Project as they relate to traditional land use and culture.

TEK is defined as knowledge derived from the experiences and traditions of Aboriginal peoples, about past and current use of the environment for subsistence, cultural or commercial purposes. This knowledge is based on observations of specific events or phenomena, generalized experiences over a period of time, generalized observations based on personal experience, and experiences documented in stories or oral histories shared by Aboriginal peoples (Usher, 2000).

Traditional land use (TLU) encompasses those activities that Aboriginal communities and their individual members rely on to meet their needs, such as trapping, hunting, fishing and plant gathering (Robinson et al., 1994).

1.1 Assessment Criteria There is little quantitative analysis that can be performed on TEK or on information relating to TLU. In an impact assessment context, discussions and evaluation of potential impacts are subjective in nature, based upon the understanding of TLU information and of the proposed project, and predictions regarding the impacts of the project on traditional opportunities.

MATL has made a significant effort and investment in establishing relationships with the Piikani First Nation. In collaboration with the Piikani Traditional Knowledge Services (TKS), an assessment of Project impacts on Piikani traditional activities was completed. The discussion presented in this submission presents the results of that assessment. Because this assessment is not quantitative, the criteria are subjective, as are the resulting assessments.

1 The traditional name of Piikani is variously spelled Pikanii, Pikani, Pikuni, or Piegan. In addition, the reader should also be aware that the Piikani have also been referred to as the North Piikani. However, for the purposes of this report, the spelling ‘Piikani’ will be used exclusively.

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2.0 SPATIAL BOUNDARIES

2.1 Traditional Use Regional Study Area The traditional territory of the Piikani people is defined by the areas used historically and currently by the community of Brocket to sustain their traditional livelihood.

The Piikani are part of the Blackfoot Confederacy that includes the Kainai (also known as the Blood), the Blackfeet (located in Montana, USA), and the Blackfoot proper, (traditionally known as the Siksika). These four Nations of the Blackfoot Confederacy share the same culture and language (Wissler, 1986). Early historic records point out that at the time of European contact, the Blackfoot Confederacy controlled territory from the North River, south to the Yellowstone River and from the present-day community of Prince Albert west to the (Samek, 1987: ix) (see (Figure 1). The proposed MATL transmission line is within the traditional territory of the Blackfoot Confederacy and, of particular relevance to this report, within the traditional territory of the Piikani.

After the signing of in 1877, and with the allocation of the reservations, the Siksika, Kainai and Piikani were given separate land reserves in Alberta. The Piikani presently occupy a reserve located approximately 210 km south of Calgary on the Oldman River. The community associated with their reservation is Brocket.

2.2 Traditional Use Local Study Area The traditional land use local study area (LSA) is defined as the proposed transmission line right-of-way and up to 500 metres from either side of the right of way (see Figure 2). This study area is appropriate for this assessment since the Piikani Nation Traditional Land Use Study (TLUS) utilized the historical resources overview (HRO) information provided by Arrow Archaeology in Alberta and GCM Survey Inc. in Montana.

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Figure 1: Blackfoot Confederacy Territory - Traditional Use Regional Study Area

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Figure 2: Preferred Route

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3.0 METHODOLOGY An historical resources overview (HRO) for the Project was completed by Arrow Archaeology in Alberta and GCM Survey Inc. in Montana. The GPS coordinates and site information from these HROs provided the site-specific information to inform the TLUS for the Project. Initial consultation between MATL and the Piikani Nation began in August 2005. MATL and representatives from the Piikani Nation corresponded and met intermittently both in Brocket and in Calgary over the next two years with the purpose being to introduce the Nation to the Project and to determine how the Nation would like to be engaged in the Project.

In addition to the introductory meetings, a Piikani Cultural Orientation Session was completed along with specific site visits both of which are discussed below.

3.1 Piikani Cultural Orientation Session On 9 May 2007 representatives from MATL and their consulting team attended a Piikani Cultural Orientation session facilitated by Chief Reg Crowshoe. The intent was to introduce the culture of the Piikani to the Project team and for the Project team to determine the level of interest of the Nation in participating in a traditional land use/traditional knowledge (TLU/TK) study within the context of the proposed Project.

On 10 May 2007, representatives from MATL and their consulting team met again with the Piikani Nation Chief and Council to provide an overview of the proposed Project and to discuss further refinements to the TLU/TK Study within the context of the proposed Project.

3.2 Site Visits In February 2008, representatives from MATL met with the Piikani to further discussions for the completion of the TLU/TK Study. Using site coordinates supplied by Arrow Archaeology in Alberta and GCM Survey Inc. in Montana, and coordinated by the Piikani Traditional Knowledge Services (TKS) Department, specific heritage sites along the Project right-of-way were viewed for evidence of traditional land use.

To ensure the information gathered was of the best quality, all TLUS reports and recommendations were validated by the Piikani Nation Elder’s Committee and Chief and Council. This was done through internal meetings within the Nation itself and through a validation ceremony. The validation ceremony was conducted on 3 February 2010. During this ceremony MATL received validation for the Project through a letter received from Piikani Chief and Council acknowledging that MATL was authorized by the Piikani Nation to proceed with the proposed Project (please see the report entitled Piikani Mitigation Summary prepared by the Calliou Group for a copy of this letter).

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A total of six sites in Alberta and four sites in Montana were visited (see Table 1.0). Evidence of past traditional land use at these sites ranged from stone cairns and rock alignments to tipi rings, and small scatters of debitage or rock chips from the manufacture of stone tools.

Table 1.0: Sites Visited in Alberta and Montana

Field Trip Date Alberta Sites Montana Sites May 23 – 25, 2008 DkPe-60 DiPc-11 August 5 & 6, 2008 Fitzpatrick Lake Thirty Knot Fortification Sam George November 9, 2009 DgPb-13 DgPb-15 DhPb- 4 November 18, 2009 DgPb-11

3.3 Validation of Data An initial follow-up meeting to review the report and the mitigative recommendations put forward by the Piikani Nation was held on 6 July 2010 at the TKS offices in Brocket, Alberta. Representatives of MATL attended and met with the TKS coordinator. Discussions were held on how to mitigate project impacts and to seek clarification on some of the recommendations in the report. MATL supported all the recommendations made by the Piikani for mitigating the cultural impacts of the Project. It was decided at the 6 July 2010 meeting that further meetings and/or discussions will be held prior to construction to refine details of the Piikani Nation cultural monitors and dates for the cultural sensitivity training.

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4.0 EVALUATION CRITERIA The criteria used to evaluate Project–specific and cumulative effects on traditional resource uses were the same as those applied in other assessments and are described in the MATL Application and EIA submitted for regulatory review in December 2005 with an updated EA Application submitted in October 2006.

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5.0 TRADITIONAL RESOURCE USE IMPACT ASSESSMENT

5.1 Traditional Resource Use in a Regional Context – Historical Setting For hundreds of years bands of the Blackfoot Confederacy have been relying on the land and its resources for survival. This relationship with the land and its resources is an integral part of the cultural history and tradition of Aboriginal peoples. Understanding the impacts to these human- environment relationships requires an engagement with the experiences and heritage of the individual bands that comprise the Blackfoot Confederacy.

Historically, the bands that comprise the Blackfoot Confederacy lived a mobile hunting and gathering lifestyle with their life revolving around the buffalo. The buffalo provided a source for food, clothing, and shelter as well as figured prominently in their spiritual activities (Taylor and Dempsey, 1999: 55). Families moved to and from different camps following the buffalo herds. Additional sustenance was found in elk, pronghorn antelope, deer, moose, mountain sheep and mountain goats, and in various berries and roots harvested from the land (Taylor and Dempsey, 1999: 58).

Traditionally, land use was based around an annual cycle. The cycle was divided by the seasons.

During the fall season a majority of the time was spent hunting (primarily buffalo) and gathering plants and preparing for the winter hunting and trapping season. Preparation was needed to ensure that sufficient supplies such as clothing, tools and food were available for the harsh winter months.

In the winter season, families were busy trapping fur-bearing animals such as wolves, foxes and coyotes. Stretching and sewing of hides from buffalo hunted during the fall season also occurred during this time (Taylor and Dempsey 1999).

Springtime saw plant gathering being resumed, the drying of foodstuffs for food preservation and consumption in winter, a renewal of tipi poles, and a replacement of worn lodge covers.

In the summer months, families continued to hunt, harvest traditional plants used for medicinal, spiritual and nutritional purposes, and pick berries. The drying of foodstuffs continued, as well as the preparation of certain plants to mix with tobacco to make kinnikinik (Taylor and Dempsey 1999). In addition, because berries were important for ceremonial activities, the summer was also the time when traditional activities such as the Sun Dance occurred.

The population of the representative bands of the Blackfoot Confederacy began to fluctuate considerably with the introduction of the fur trading economy in the 1790s led by the and Northwest Companies. Smallpox and other epidemic diseases, brought in initially by the fur traders, swept across the Northern Plains resulting in high mortality rates (Taylor and Dempsey, 1999: 60). To add to such devastation, the population of buffalo herds on the plains started to decrease. Reports of “starving Indians” travelling long distances in search of dwindling buffalo herds began to surface in the Canadian government (Samek, 1987: 40).

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In 1877, the Canadian government offered some assistance to bands of the Blackfoot Confederacy through the signing of Treaty 7. One of the principal objectives of Treaties was to make Aboriginals self-sufficient on their reserves. To this end, the Department of Indian Affairs (DIA) distributed tools to bands to encourage the agricultural cultivation of the soil. Cattle were also allocated to each band in the hope of fostering an ability to ranch (Samek, 1987: 40).

Thus, with the decrease in the buffalo and a forced reliance away from traditional nomadic lifestyles, bands of the Blackfoot Confederacy experienced dramatic changes to their local economy. For the Piikani First Nation, what exists today is predominantly a non-traditional economy linked to ranching and other developments in the region such as the oil and gas industry. Recreational hunting occurs but it is not conducted as a source of primary sustenance. Berries are also harvested, less as primary sources of sustenance and more for their importance in traditional ceremonial activities.

5.2 Traditional Resource Use in a Local Context – Historical Setting Various components of the environment had for the Piikani spiritual, domestic, medicinal, nutritional, and economic significance. The Piikani had, and still have, a unique spiritual, cultural and economic attachment to the environment and in the past their economy was intimately linked to the land and its resources.

5.2.1 Wildlife

Information in the literature confirms that a range of animals were hunted in the past by the Piikani people in the region within which the proposed MATL Project will be located (Table 2.0).

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Table 2.0: Traditionally Used Wildlife

Common Name Latin Name Primary Usage (Mammals)∗ (Genus-species) Bison, American (Buffalo) Bos bison Meat, hide (clothing, shelter, shields, bags), horns (drinking vessels), bones (tools), hoofs (glue), tails (fly brushes), sinew (bows) Deer (White-Tailed and Odocoileus virginianus/hemionus Meat, hide Mule) Antelope Spp. Meat, hide Moose Alces alces Meat, hide Elk (Wapiti) Cervus elaphus Meat, hide Mountain sheep Ovis canadensis Meat, hide

Mountain goat Oreamnos americanus Meat, hide Wolf Canis lupus Hide Porcupines Erethizon dorsatum Meat, quills (decoration) Rabbits Lepus townsendii (?) Meat Squirrels Tamiasciurus hudsonicus (?) Meat Fox, red Vulpes vulpes Hide Coyote Canis latrans Hide Birds Ducks Anas Meat crecca/discors/americana/clypeata/ platyrhynchos/acuta Aythya affinis/Americana (?) Geese Branta canadensis (?) Meat Partridge Perdix perdix Meat Swans Cygnus buccinator (?) Meat

∗Information Source 1. With Eagle Tail: Arnold Lupson and 30 Years Among the Sarcee, Blackfoot and Stoney Indians on the North American Plains (1999)

5.2.2 Fur-Bearers

The trapping of fur-bearing animals was an important tradition for the Piikani. Trapping generally occurred along traditional trails, streams and creeks. Trapping provided an important source of food and income. Fur-bearing animals that were trapped historically included the wolf, red fox and coyote.

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5.3 Plants Plant resources were an important component of the traditional economy of the Piikani people. Historic records indicate that plants were harvested by the Piikani for their nutritional, spiritual and medicinal significance. Today, traditional plants harvested are primarily used in ceremonies, and to some degree, for medicinal purposes. The traditional plants used by the Piikani people in the past have been confirmed in the literature and are shown in Table 3.0.

Table 3.0: Traditionally Used Plants

Information Latin Name Common Name Primary Usage Source∗ (Genus-species) Trees 1 Lodgepole pine Pinus contorta var. latifloia Domestic (tipi poles and travois) Shrubs 1 Cherry, choke Prunus virginiana Food 1 Rose, common wild Rosa woodsii Food, Medicinal (?) 1 Amelanchier alnifolia Food, Medicinal (?), Ceremonial Herbaceous Plants 1 Wild turnips Spp. Food 1 Camas Zygadenus? Food

∗Information Sources 1. With Eagle Tail: Arnold Lupson and 30 Years Among the Sarcee, Blackfoot and Stoney Indians on the North American Plains (1999)

5.4 Traditional Land Use in a Regional and Local Context – Current Setting Today the Piikani have a reserve of approximately 42,699.2 ha located approximately 210 km south of Calgary, Alberta near the banks of the Oldman River. The major economic base on the Piikani Reserve is ranching.

And although parts of the local and regional study area continue to be productive for berry picking and for the collection of traditional plants, there is much soil and vegetation disturbance from ranching activities.

However, specific sites that feature stone cairns and rock alignments suggestive of bison jumps continue to be frequented by Piikani members for traditional spiritual practise.

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6.0 POTENTIAL PROJECT-SPECIFIC IMPACTS This section describes the potential Project-related impacts that may occur to traditional resources and land uses. From the Aboriginal perspective, impacts to the traditional lifestyle result from impacts on the quality and abundance of traditional resources, as well as access to those resources. Access includes, but is not confined to, networks of man-made disturbances such as roads, quad trails and cut lines, combined with natural features such as streams, creeks and upland trails. Access can vary seasonally and is dependent upon mode of transport (truck, quad, foot).

Disruption or changes to individual features of a particular access network may not restrict access altogether but may inhibit ease of movement through the network. This may occur when construction commences, potentially inhibiting movement through access networks to traditional resources but not limiting access altogether.

6.1 Traditional Plant Harvesting Taking into consideration the fact that ranching activities have resulted in soil and vegetation disturbance to much of the traditional lands of the Piikani, Project impacts in these two areas on traditional plant harvesting are considered to be negligible.

6.2 Hunting Surface disturbances related to construction activities will reduce animal habitat availability from some areas in the LSA. Noise from construction traffic during construction may temporarily alter movement patterns of animal populations near the project.

However, because the economy of the Piikani today is essentially non-traditional and is tied to other developments in the region, hunting no longer provides a significant source of food as it once did. Therefore, Project impacts on traditional hunting activities are considered to be negligible.

6.3 Trails and Ceremonial Sites Any potential impacts and mitigative strategies to address impacts on significant cultural areas belonging to the Piikani have been addressed by Arrow Archaeology in Alberta and GCM Survey Inc. in Montana in the Historical Resources section of the Environmental Assessment for the Project.

Notwithstanding, environmental aesthetics also influence cultural activities of a ceremonial nature. The peace and tranquillity associated with sounds that occur in the natural world such as birds, animals, wind and water are a part of traditional ceremonial activities and are in character with the site. Uncharacteristic sounds, such as those associated with construction

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activities, have the potential to disrupt the peace and tranquillity in the area by creating noise that is out of character for the practice of some cultural activities although construction noise will be local and limited in duration.

As a result, construction activities occurring along the proposed transmission line right of way may have indirect adverse effects to the environmental aesthetics in the area and are predicted to be moderate, local and short-term and restricted to the construction seasons.

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7.0 MANAGEMENT AND MITIGATION OF IMPACTS On 6 July 2010, the Piikani Nation put forward several recommendations to MATL on how to mitigate any impacts to cultural sites identified through the TLUS. These recommendations include the following: • cultural validation through a Piikani ceremony; • cultural monitors during construction at sites intersected by the RoW; • cultural sensitivity training for MATL staff/contractors; and • support of the recommendations in the Historical Resources Impact Assessment (HRIA) and deferring to the mitigation recommendations from the with regards to those cultural sites located in Montana.

MATL supported all the recommendations made by the Piikani for mitigating the cultural impacts of the Project. Specifically: • MATL has committed to additional cultural sensitivity/orientation training (in addition to that received in May 2007) provided by the Piikani Nation for their construction Project Manager; • MATL has already completed the cultural validation mitigation recommendation through participating in the Piikani Nation Validation ceremony on 3 February 2010; • MATL has committed to having Piikani cultural monitors at several archaeological/cultural sites along the Project RoW during construction; and • MATL has committed to adhering to the recommendations made in the HRIA with regards to any shovel testing or temporary fencing required to minimize potential effects to historical resources.

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8.0 SUMMARY Loss of traditional plant harvesting activities is expected to be negligible because much of the Piikani traditional territory within the proposed transmission line right of way has been disturbed due to ranching activities.

Similarly, loss of traditional hunting activities is expected to be negligible because hunting no longer provides a significant source of food as it once did.

Indirectly, moderate impacts to traditional ceremonial activities are expected because of a disturbance to the environmental aesthetics of the local area.

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9.0 LITERATURE CITED

Montana Alberta Tie Ltd.. 2010. Piikani Mitigation Summary: Final Report. 2010 Report prepared by Calliou Group, Calgary, Alberta.

Robinson, M., Garvin, T. and Hodgson, G. 1994. Mapping How We Use Our Land: Using Participatory Action Research. Calgary: Arctic Institute of North America.

Samek, H. 1987. The Blackfoot Confederacy 1880-1920. A Comparative Study of Canadian and U.S. Indian Policy. University of New Mexico Press, Albuquerque, New Mexico.

Singer, W. 1993. Blackfoot Confederacy Territory [cartographic material]. Red Crow Community College, Standoff, Alberta.

Taylor, C. F. and H. Dempsey. 1999. The Blackfoot: A Brief History; Material Culture and Lifestyle of the Blackfoot. In With Eagle Tail: Arnold Lupson and 30 Years Among the Sarcee, Blackfoot and Stoney Indians on the North American Plains. Key Porter Books Ltd., Toronto, Ontario.

Usher, Peter J., G. Duhaime and E. Searles. 2003. The Household as an Economic Unit in Arctic Aboriginal Communities, and its Measurement by Means of a Comprehensive Survey. Social Indicators Research Vol. 61: 175-202.

Wissler, C. 1986. Material Culture of the Blackfoot Indians. In A Blackfoot Source Book. David Hurst Thomas (Ed.). Garland Publishing, Inc., New York & London.

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