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Neebee Miseew aa Aiispitaskimka chaastchee aa Kiniwaptoomk / Water Ethics: Exploring Cree youth’s relationship with water in Eeyou Istchee Kristy Franks A Thesis in The Individualized Program Presented in Partial Fulfillment of the Requirements for the Degree of Master of Arts (Individualized Program) at Concordia University Montreal, Quebec, Canada June 2016 © Kristy Franks, 2016 CONCORDIA UNIVERSITY School of Graduate Studies This is to certify that the thesis prepared By: Kristy Franks Entitled: Neebee Miseew aa Aiispitaskimka chaastchee aa Kiniwaptoomk / Water Ethics: Exploring Cree youth’s relationship with water in Eeyou Istchee and submitted in partial fulfillment of the requirements for the degree of Master of Arts (Individualized Program) complies with the regulations of the University and meets the accepted standards with respect to originality and quality. Signed by the final Examining Committee: _________________________________________________ Chair Dr. Rachel Berger _________________________________________________ Examiner Dr. Monica Mulrennan _________________________________________________ Examiner Dr. Warren Linds _________________________________________________ Supervisor Dr. Natasha Blanchet-Cohen Approved by _________________________________________________ Dr. Ketra Schmitt, Program Director _________________________________________________ Dr. Paula Wood-Adams, Dean of Faculty Date _________________________________________________ ABSTRACT Neebee Miseew aa Aiispitaskimka chaastchee aa Kiniwaptoomk / Water Ethics: Exploring Cree youth’s relationship with water in Eeyou Istchee Kristy Franks This study explores the question ‘What characterizes the relationship that Cree youth in Eeyou Istchee (Eastern James Bay, Northern Quebec) have with water?’ The research process followed an ecosystem approach as well as a case study methodology, and was guided by the principles of Indigenous methodologies. Methods included my participation in Cree youth activities related to water, a canoe expedition, and conducting semi-structured interviews and video elicitation exercises with 17 Cree youth aged 15 to 24 from the community of Wemindji. Five adults working with youth and/or with water in the community were also interviewed. Findings show that the relationship Cree youth have with water is rooted in a complex web of influences coming from a hybrid-narrative of cultural references from both traditional Cree codes and Western institutions, infrastructures and technologies. Notably, the rapid change resulting from colonial history and residential school impacts has influenced the interactions Cree youth have with the natural world, including with water. The findings point to the following seven key dimensions that shape their relationship with water: physical interactions with water; Cree culture; Western-laden institutions; technology and indoor comforts; contemporary youth culture; the pan-Indigenous movement; and perceptions related to Cree youth. The discussion presents the concept of an integrative water ethic, applied to Cree youth. With adequate supports that address challenges of lost stories, splitting and disengagement by nurturing cultural pride and positive self-identity for Cree youth, their integrative water ethics could contribute to the development of a more sustainable mainstream water ethic in Canada. Keywords: water ethics, Indigenous youth, Crees of Eeyou Istchee / Eastern James Bay Cree iii Acknowledgements Firstly, I would like to acknowledge that Concordia University is located on Kanien'kehá:ka traditional territory, and that I performed much of my research on the territory of the Crees of Eeyou Istchee. I would like to express my gratitude for these lands and nourishing waters. For my personal Master’s journey, from the first canoe launch – the first meeting - with my advisory committee I knew I was extremely fortunate to have climbed onboard with such a dedicated and relevant team to share research interests and currents. From the bottom of my heart and brain, my gratitude flows out to Dr. Natasha Blanchet-Cohen, Dr. Monica Mulrennan, and Dr. Warren Linds. To all of my friends in the Cree Nation of Eeyou Istchee, both Cree and Cree allies, no words can express how indebted I am to you, as you have soaked my soul with your strength, kindness, teachings and humour. Specific canoe call out to Stacy Matches, Desiree Ottereyes, Jamie Moses, Jennifer Mayappo-Stewart, Roy Stewart, Leonard Asquabaneskum, Joshua Iserhoff, Genevieve Reid, Katherine Scott, Colin Scott, Annie Bergeron, and most importantly, to all of the Cree youth involved as well as their ancestors and future generations. My family, especially Mom, Dad, Laura, Mike, Gramma, and Sophie (who jumped on board for the final push): I thank you for your support during life’s roaring rapids and for sharing the calm reflective waters on sunny days. You are the foundation that has inspired me to pursue these studies as well as the constant rhythm that has kept me paddling through both storm and calm. I express my extreme gratitude for the Individualized Program (INDI) at Concordia University for its existence as an arena to explore interdisciplinary and unconventional topics such as the one explored in this thesis. Specifically, thank you to Darlene Dubiel and Dr. Ketra Schmitt for your guidance and work behind the scenes to make this Master’s journey possible and pleasant. Finally, I could not have done this work without the support of the Social Sciences and Humanities Research Council (SSHRC), the Northern Studies Training Program (NSTP), and various conference funding opportunities from Concordia University who recognize the value in supporting student research. The financial aid has acted as a lifejacket on this Master’s thesis ‘canoe journey’. To all of you dear allies above: May you experience enough rapids in life to keep you alert and working hard, and also enough calm waters to bring you peace and appreciation of life’s beauties. iv Dedication “The youth should be our first concern Someday they will be in our place People may think they don't care But deep down inside they do They care about their parents, the community and each other They need our understanding of how things are for them Living in these days is tough for them They don't have much to turn to With nothing to do and no one to talk to is it any wonder they drink and do drugs? It’s their way of reaching out its their way of dealing with pain its their way of getting attention are we listening to them? They may not take an interest in our meetings Afraid no one will listen Still we can't afford to wait any longer For things will only get worse, not better so, let us help them see, let us help them learn to see their lives and futures as a better one a future full of hopes and dreams and peace for the youth are our greatest gift” -Anonymous; Poem read at the Wemindji Youth General Assembly; March 9th, 2015. I dedicate this thesis to the water that flows through the youth of current, past, and future generations. v Table of Contents CHAPTER 1 - Introduction .............................................................................................................. 1 1.1 Introduction to thesis topic ..................................................................................................... 1 1.2 Personal introduction ............................................................................................................ 3 1.3 Statement of purpose ............................................................................................................ 4 1.4 The use of terms ................................................................................................................... 6 CHAPTER 2 - Literature Review ..................................................................................................... 8 2.1 Indigenous youth water ethics ............................................................................................... 8 2.1.1 Context ........................................................................................................................... 8 2.1.2 Relations to Indigenous knowledge. ............................................................................. 14 2.1.3 Youth phase as opportunities and threats. .................................................................... 18 2.2 Foundations of water ethics ................................................................................................ 26 2.2.1 Rooted in cultural ways of knowing ............................................................................... 26 2.2.2 Evolution from environmental ethics. ............................................................................ 31 2.3 Critique of the dominant Western water ethic ...................................................................... 33 2.4 Transitioning towards a new water ethic .............................................................................. 36 2.4.1 The need for a new water ethic. .................................................................................... 36 2.4.2 Integrative knowledge. .................................................................................................. 39 2.5 Conclusion .......................................................................................................................... 43 CHAPTER 3: Methodology ..........................................................................................................

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