DOCSLIB.ORG

Water Song: Indigenous Women and Water - the Solutions Journal 2018-04-12, 1036 AM

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Water Song: Indigenous Women and Water - the Solutions Journal 2018-04-12, 10�36 AM Water Song: Indigenous Women and Water - The Solutions Journal 2018-04-12, 1036 AM Search Query # Become a Member (https://www.thesolutionsjournal.com/membership) Login (https://www.thesolutionsjournal.com/) Home (https://www.thesolutionsjournal.com/) / Water Song: Indigenous Women and Water Topics: Indigenous communities (https://www.thesolutionsjournal.com/topic/indigenous-communities) | Water (https://www.thesolutionsjournal.com/topic/water) | Women " Export Citation THIS ARTICLE IS PART OF: Water Song: Indigenous Women and Water Volume 7 | Issue 6 | November 2016 Volume 7 | Issue 6 | Page 64-73 | November 2016 By Kate Cave (https://www.thesolutionsjournal.com/author/kate-cave/), Shianne McKay (https://www.thesolutionsjournal.com/author/shianne-mckay/) Purchase PDF (https://www.thesolutionsjournal.com/article/water-song-indigenous-women-water/purchase/) (https://www.thesolutionsjournal.com/issue/volume- 7-issue-6-securing-water-women-changing- world/) (https://www.thesolutionsjournal.com/issue/volume-View Now ○ 7-issue-6-securing-water-women-changing- world/) (https://www.thesolutionsjournal.com/article/water-song-indigenous-women-water/) Lake Winnipeg Water Walk Katherine Morrisseau-Sinclair, an Indigenous woman who, inspired by Grandmother Josephine Mandamin, started the Lake Winnipeg Water Walk. In Brief Water is life and needs to be respected. For the Indigenous people in Canada, there is a reciprocal and (https://www.thesolutionsjournal.com/membership) unique relationship with water. In particular, Indigenous women share a sacred connection to the spirit of water through their role as child bearers, and have particular responsibilities to protect and nurture water. The forces of colonization and the lack of services to sustain reserves (space), residential schools (relationships), and federally imposed Elected Council systems (governance) have led to a disconnect in the intergenerational transfer of knowledge surrounding water. As a consequence, communities have experienced loss of language, traditional practices, and the roles and responsibilities of Indigenous women related to water. In response, Indigenous women across the country are raising their voices to draw attention to water issues faced in Indigenous communities and the inequities in the involvement of Indigenous women in water governance. They are arguing for the necessity of restoring women’s rightful place in and responsibilities for water governance. Drawing from literature, inspirational examples, and personal communication with Indigenous men and women from across Canada, this article provides a framework that is guided by 10 key principles and seven mechanisms to support Indigenous women in reasserting and reclaiming their influence on water governance. Current Issue https://www.thesolutionsjournal.com/article/water-song-indigenous-women-water/ Page 1 of 12 Water Song: Indigenous Women and Water - The Solutions Journal 2018-04-12, 1036 AM The Earth is said to be a woman. In this way it is (https://www.thesolutionsjournal.com/issue/volume- Read more ○ understood that woman preceded man on the Key Concepts 9-issue-1/) (https://www.thesolutionsjournal.com/issue/volume- Earth. She is called Mother Earth because from Her Water has significant cultural importance to 9-issue-1/) come all living things. Water is Her life blood. It flows Indigenous communities in Canada. through Her, nourishes Her, and purifies Her.1 Indigenous women in particular share a sacred No matter where people reside, what we do for a connection to the spirit of water through their role as living, our beliefs, or age, all of us must relate to child bearers and have particular responsibilities to water in order to live.2 Water is fundamental for our protect and nurture water. individual and community health, well-being, and Through colonialism processes, inequities exist sustainability as well as for ecological integrity and in the involvement of Indigenous women in water function. For Indigenous people in Canada (First governance, necessitating the restoration of Nations, Métis, and Inuit peoples, nations, or women‘s rightful place and responsibilities in communities) there is a reciprocal and unique water governance. relationship with the water; Indigenous women Indigenous women across the country are raising their especially are recognized as having a special role voices to draw attention not only to water issues faced 3 and connection with water as they are life-givers. in Indigenous and wider communities. Across Canada there has been a movement within As principles and mechanisms are applied to re- Indigenous Nations to “rebuild the connections that empower and support Indigenous women in their role have been altered or lost through Western as water stewards and to be part of or lead the water governance dialogue, challenges can be overcome. influences, starting with the spiritual and cultural bonds they have had to water.”4 As the traditional ‘water-keepers‘ or ‘care takers‘ of the water, it is predominately Indigenous women who are leading these efforts. Water is an increasingly contested issue as Indigenous Canadian communities continue to assert Aboriginal Title, Treaty, and Rights regarding lands and waters within their traditional territories, revealing the complexity of future water planning, management, and governance. Most recently, the Supreme Court of Canada declared that the Tsilhqot‘in peoples have Aboriginal Title to over 1,700 square kilometers of their traditional territory.5 While Aboriginal Title to water was not specifically discussed in this decision, it is predicted that it has laid the foundation for Indigenous communities to assert their rights and make claims to water sources within their traditional territories.6 This article reflects on the relationships Indigenous women have to water, the impact of decolonization on, and inequities in the involvement of Indigenous women in water governance, and the need for restoring women‘s rightful place and responsibilities in these processes. There are nuanced interpretations and different experiences associated with these processes, thus it is not the intent to reflect the views of all Indigenous people across Canada or to provide a thorough discussion on the numerous issues that contextually surround Indigenous women and water. Rather, the intent is to provide instructive examples that represent these different histories. Among the most prominent, colonization and the lack of services to sustain reserves (space), residential schools (relationships), and federally imposed Elected Council systems (governance) have led to a disconnect in the transfer of knowledge. As a consequence, Indigenous communities have suffered a loss of language, traditional practices, and the roles and responsibilities of Indigenous women related to water. This is a reflection of selected literature, water-related events and initiatives, and interviews conducted with eight Indigenous men and women from across Canada in order to explore solutions to engaging Indigenous women in water governance. For the purpose of this paper, water governance refers to the processes and institutions related to the development and management of water resources.7 While the interviewees represented a variety of Nations from many locations (north, south, east, and west) and included both men and women, they do not represent all Nations, or present an exhaustive list of views and perspectives held by Indigenous peoples with regard to water in Canada. It has been a privilege to hear the insights provided by these Indigenous men and women and we deeply appreciate and respect the time they took to share their stories, experiences, and insight with us on this important topic. Some respondents requested to remain anonymous and others agreed to share their names. Indigenous Communities, Women, and Water https://www.thesolutionsjournal.com/article/water-song-indigenous-women-water/ Page 2 of 12 Water Song: Indigenous Women and Water - The Solutions Journal 2018-04-12, 1036 AM Water has significant cultural importance to Indigenous communities in Canada. For Indigenous peoples and their ways of life, water is a living thing, a spiritual entity with “life-giving” forces, which comes with certain duties and responsibilities to ensure that it is respected, protected, and nurtured.8–11 As Ardith Walkem, an Indigenous lawyer of the Nlaka’pamux Nation in British Columbia (BC) explains,explains, “Water is the lifeblood of the land and of the indigenous peoples and cultures that rely upon it.”12 For Indigenous peoples, water quantity and quality are not only ecological and health issues but also parts of a much broader holistic perspective which recognizes that all aspects of Creation are interrelated.13 Water is not only for drinking but also has traditionally and continuously been used in ceremonies, to grow medicines, and for cleansing and purification.3,8 Water is provided by Mother Earth, and mothers create children in water (amniotic fluid). Water is sacred and must be cared for, because without mothers and the water provided by Mother Earth we would not exist.10 Indigenous women have a strong and distinct physical and spiritual relationship with water and have traditionally been tasked with caring for it as it provides us with our first water environment in the womb, announces our birth, and sustains life. Thus, Indigenous women are often called the “Keepers of the Water” or “Carriers of the Water,”2,3,14,15 as the inheritors of water knowledge, protection, and management.9 As
Load more

Recommended publications
  • Media Coverage of Oil Sands Pipelines: a Chronological Record of Headlines from 2010 to 2014
    Media Coverage of Oil Sands Pipelines: A Chronological Record of Headlines from 2010 to 2014 Oil Sands Research and Information Network School of Energy and the Environment University of Alberta December 2014 Oil Sands Research and Information Network The Oil Sands Research and Information Network (OSRIN) is a university-based, independent organization that compiles, interprets and analyses available knowledge about managing the environmental impacts to landscapes and water affected by oil sands mining and gets that knowledge into the hands of those who can use it to drive breakthrough improvements in regulations and practices. OSRIN is a project of the University of Alberta’s School of Energy and the Environment (SEE). OSRIN was launched with a start-up grant of $4.5 million from Alberta Environment and a $250,000 grant from the Canada School of Energy and Environment Ltd. OSRIN provides: Governments with the independent, objective, and credible information and analysis required to put appropriate regulatory and policy frameworks in place Media, opinion leaders and the general public with the facts about oil sands development, its environmental and social impacts, and landscape/water reclamation activities – so that public dialogue and policy is informed by solid evidence Industry with ready access to an integrated view of research that will help them make and execute environmental management plans – a view that crosses disciplines and organizational boundaries OSRIN recognizes that much research has been done in these areas by a variety of players over 40 years of oil sands development. OSRIN synthesizes this collective knowledge and presents it in a form that allows others to use it to solve pressing problems.
    [Show full text]
  • Indigenous Legal Traditions and the Future Of..., 29 J
    Indigenous Legal Traditions and the Future of..., 29 J. Env. L. & Prac. 227 29 J. Env. L. & Prac. 227 Journal of Environmental Law and Practice 2016 Article Indigenous Legal Traditions and the Future of Environmental Governance in Canada Jessica Clogg, Hannah Askew, Eugene Kung, Gavin Smith a1 Copyright © 2016 by Thomson Reuters Canada Limited.; Jessica Clogg, Hannah Askew, Eugene Kung, Gavin Smith This paper provides an introduction to sources of Indigenous law and the theoretical underpinnings of Indigenous law-based approaches to contemporary environmental management in Canada. It then explores three case studies of Indigenous peoples that have used approaches grounded in their ancestral legal traditions to confront contemporary threats to their lands and waters. These case studies highlight how the Gitanyow Hereditary Chiefs, the Tsleil-Waututh Nation and the Yinka Dene Alliance have effectively drawn on and enforced their own laws in order to address challenges to the integrity of their respective territories from resource development. Finally, the paper comments on the significance of this revitalization of Indigenous legal traditions and their application to contemporary environmental problems in light of federal environmental deregulation. It posits that the current revitalization of Indigenous legal traditions should be of interest to anyone concerned with the question of environmental governance in Canada today. Dans cet article, les auteurs retracent les sources du droit autochtone et les bases théoriques des approches fondées sur le droit autochtone de la gestion environnementale contemporaine au Canada. Ils explorent ensuite trois situations où des peuples autochtones ont eu recours à des approches reposant sur leurs traditions juridiques ancestrales pour confronter des menaces contemporaines à leurs terres et eaux.
    [Show full text]
  • Iskatewizaagegan No. 39 Independent First Nation V. Winnipeg (City), 2021 ONSC 1209 COURT FILE NO.: CV-20-00644545-0000 DATE: 2021/02/17
    CITATION: Iskatewizaagegan No. 39 Independent First Nation v. Winnipeg (City), 2021 ONSC 1209 COURT FILE NO.: CV-20-00644545-0000 DATE: 2021/02/17 ONTARIO SUPERIOR COURT OF JUSTICE BETWEEN: ) ) ISKATEWIZAAGEGAN NO. 39 ) INDEPENDENT FIRST NATION ) Julian N. Falconer, Akosua Matthews and Plaintiff ) Mary (Molly) Churchill for the Plaintiff ) - and - ) ) CITY OF WINNIPEG and HER ) Thor Hansell and Shea Garber for the MAJESTY THE QUEEN IN RIGHT OF ) Defendant the City of Winnipeg ONTARIO ) Defendants ) Sarah Valair and Catherine Ma for the ) Defendant Her Majesty the Queen in Right ) of Ontario ) ) HEARD: January 20, 2021 PERELL, J. REASONS FOR DECISION A. Introduction .......................................................................................................................... 2 B. Anthropological, Geographical, Historical, and Statutory Background .............................. 3 C. The Amended Statement of Claim ....................................................................................... 7 D. Striking Claims for Failure to Show a Reasonable Cause of Action ................................. 17 E. The Honour of the Crown ...................................................................................................... 18 F. The Fiduciary Obligations of the Crown to Aboriginal Peoples ........................................... 19 General Principles of Fiduciary Obligations...................................................................... 19 Sui Generis Fiduciary Relationship under Aboriginal Law ..............................................
    [Show full text]
  • Enbridge 2011 Corporate Social Responsibility Report 2 Enbridge 2011 Corporate Social Responsibility Report
    ENBRIDGE 2011 CORPORATE SOCIAL RESPONSIBILITY REPORT 2 ENBRIDGE 2011 CORPORATE SOCIAL ResPONSIBILITY RePORT TABLE OF CONTENTS 1 ... About Enbridge 34 ... Environmental Performance 35 Goals and Performance 2 ... About the Enbridge 2011 Corporate 35 Environmental Scorecard Social Responsibility Report 36 Environmental Performance Indicators 3 ... Forward-Looking Information 36 EN1 – Materials used by weight or volume. 36 EN2 – Percentage of materials used that are recycled 4 ... Awards and Recognition input materials. 5 ... Strategy and Profile 36 EN3 – Direct energy consumption by primary energy source. 5 Organizational Profile 36 EN4 – Indirect energy consumption by primary source. 6 Report Parameters 39 EN5 – Energy saved due to conservation and 11 ... Governance, Commitments and Engagement efficiency improvements. 11 Governance (Enbridge Inc.) 39 EN6 – Initiatives to provide energy-efficient or renewable 13 Commitments to External Initiatives energy-based products and services, and reductions in 15 Stakeholder Engagement energy requirements as a result of these initiatives. 18 ... Overall Management Approach 41 EN7 – Initiatives to reduce indirect energy consumption and to Corporate Social Responsibility reductions achieved. 19 ... Economic Performance 43 EN8 – Total water withdrawal by source. 20 Goals and Performance 43 EN9 – Water sources significantly affected by withdrawal of water. 20 Economic Scorecard 43 EN10 – Percentage and total volume of water recycled and reused. 26 Economic Performance Indicators 44 EN11 – Location and size of land owned, leased, managed in, 26 EC1 – Direct economic value generated and distributed, or adjacent to, protected areas and areas of high biodiversity value including revenues, operating costs, employee compensation, outside protected areas. donations and other community investments, retained earnings, and payments to capital providers and governments.
    [Show full text]
  • The Tale of Shoal Lake 40
    The Tale of Shoal Lake 40 Shoal Lake 40 An Ojibway reserve located approximately a two hour drive from Winnipeg and Kenora, situated on the Western shore and peninsula of Shoal Lake, located on the Ontario-Manitoba border. Moved to a Peninsula, the Peninsula Was then Cut Off In 1919 a portion of Shoal Lake, including a burial ground, was annexed (which means taken) by the city of Winnipeg and the Shoal Lake 40 residents were relocated to the peninsula. An aqueduct was dug to provide Winnipeg with water, cutting off the Peninsula and rendering Shoal Lake 40 inaccessible. A dam was built to ensure that the city’s water remained pristine, while simultaneously leaving contaminated water on the reserve’s side. The reserve is located between Shoal Lake 39, which has access to clean water, and the reservoir of clean water for the City of Winnipeg, this has been a source of grievance and caused a general feeling of being forgotten. States of emergency have been declared in the past due to a high youth suicide rate. Residents have been left to cope with the situation as best they can. Water Advisory for Over Two Decades The Shoal Lake 40 First Nation’s approximately 285 residents have been living under a water advisory for over two decades. Finding solutions to the non-potable water that feeds the reserve is compounded by issues of access, and by the fact that the community is divided by the provincial boundary between Ontario and Manitoba. Shoal Lake 40 does not even have a water treatment facility.
    [Show full text]
  • IDLE NO MORE: a Protest for Aboriginal Rights
    News in Review – March 2013 – Teacher Resource Guide IDLE NO MORE: A Protest for Aboriginal Rights MINDS‐ON ACTIVITY: Considering Personal Bias Your teacher will write the six statements below on the board. After each statement is read aloud, you will be asked to indicate your reaction to each statement by showing: • Thumbs up (I think this is a true statement) • Thumbs down (I think this is a false statement) • Thumbs sideways (I'm not sure) Idle No More is an environmental movement to protect Canada's water and natural resources 1 from exploitation. 2 Idle No More is a group of angry Native people engaged in disruptive protests. Idle No More represents diverse groups of Aboriginal people coming together for greater 3 justice and self-determination. 4 Idle No More began as an online protest movement created by four Aboriginal women. 5 The Idle No More movement is gathering strength and support. The Idle No More movement is making unreasonable demands on the Canadian 6 government and Prime Minister Harper. After you have indicated your initial beliefs — don’t worry, there are no right or wrong responses — consider the following questions. Use these questions to examine your own personal bias/perspective and the origins of that bias/perspective. (Your teacher may also model answers to the questions.) 1. Do you feel well informed about the Idle No More movement? Why or why not? 2. What has been the source of your information on this topic (friends, family, social media, direct involvement, school, the media)? 3. Do you think these sources are biased? Do they represent multiple perspectives on the issue? Where do you think you need to go for more information? 4.
    [Show full text]
  • Wabaseemoong Families: Past, Present & Future
    MAMOWI KAGIIKWEWIN: SHARING TEACHINGS AND LEARNINGS Wabaseemoong Families PAST, PRESENT & FUTURE Aniin, Boozhoo, Greetings, This newsletter reports on a research project at Wabaseemoong. This research involves gathering and sharing knowledge about Anishinaabe experiences of family life and child welfare in the past, and about the experiences of Wabaseemoong parents and caregivers today. The project aims to support positive change in child welfare policy and practice based on Anishinaabe self- determination, including Abinooji Inakonigewen (Anishinaabe child care law). Inside, you can read about: • Wabaseemoong Parents Photovoice Project • The latest news about Wabaseemoong’s Family Services Customary Care Code • An Elders’ Gathering to discuss the history of child welfare in Treaty #3 territory • The Northern Adoption Project of the Kenora Children’s Aid Society, which placed many Anishinaabe children from Treaty # 3 territory in northern fly-in communities in the 1960s. Cover photo: My Generation of Change, Donna Diaz-Lopez, Wabaseemoong Parents Photovoice Project Issue 2, Siigwan 2017 Wabaseemoong Families: Past, Present & Future Issue 2, Siigwan 2017 Who is doing this Chi Miigwech research? So many people have contributed to this research over the past six years. Here I want to thank particularly those who have contributed to the project The researcher is Krista Maxwell, from the since summer 2013, when the last newsletter was published. University of Toronto. Wabaseemoong Chief and Council appointed Adolphus Cameron, At Wabaseemoong Independent Nations, chi miigwech to: Executive Director of Wabaseemoong Child Elders and other community members who have generously shared Welfare Authority, as the community their histories and teachings; Chief and Council for permission to conduct liaison for this research.
    [Show full text]
  • Respondent's Factum
    S.C.C. File No. 35475 IN THE SUPREME COURT OF CANADA (ON APPEAL FROM THE COURT OF APPEAL FOR ONTARIO) B E T W E E N: HER MAJESTY THE QUEEN Appellant - and - CLIFFORD KOKOPENACE Respondent - and - ABORIGINAL LEGAL SERVICES OF TORONTO INC., THE ADVOCATES’ SOCIETY, CANADIAN ASSOCIATION OF ELIZABETH FRY SOCIETIES, THE DAVID ASPER CENTRE FOR CONSTITUTIONAL RIGHTS, NATIVE WOMEN’S ASSOCIATION OF CANADA, NISHNAWBE ASKI NATION and WOMEN’S LEGAL EDUCATION AND ACTION FUND INC. Interveners RESPONDENT’S FACTUM DOUCETTE BONI SANTORO FURGIUELE GOWLING LAFLEUR HENDERSON LLP 20 Dundas Street West, Suite 1100 160 Elgin Street, Suite 2600 Toronto, ON M5G 2G8 Ottawa, ON K1P 1C3 Delmar Doucette & Angela Ruffo Tel.: (416) 597-6907 Brian A. Crane Q.C. Fax: (416) 342-1766 Tel.: (613) 233-1781 Email: [email protected] Fax: (613) 563-9869 [email protected] Email: [email protected] SACK GOLDBLATT MITCHELL LLP Ottawa Agent for the Respondent/Moving Party, 20 Dundas Street West, Suite 1100 Clifford Kokopenace Toronto, ON M5G 2G8 Jessica Orkin Tel.: (416) 979-4381 Fax: (416) 979-4430 Email: [email protected] Counsel for the Respondent/Moving Party, Clifford Kokopenace ORIGINAL TO: THE REGISTRAR OF THIS HONOURABLE COURT COPIES TO: HER MAJESTY THE QUEEN BURKE-ROBERTSON LLP Crown Law Office Criminal 441 MacLaren Street, Suite 200 720 Bay Street, 10th Floor Ottawa, ON K2P 2H3 Toronto, ON M5G 2K1 Robert E. Houston, Q.C. Gillian E. Roberts Deborah Calderwood Tel.: (613) 236-9665 Tel.: (416) 326-2304 Fax: (613) 235-4430 Fax: (416) 326-4656 Email: [email protected] Email: [email protected] [email protected] Ottawa Agent for the Appellant/Responding Counsel for the Appellant/Responding Party, Party, Her Majesty the Queen Her Majesty the Queen AND TO: ABORIGINAL LEGAL SERVICES OF COMMUNITY LEGAL SERVICES TORONTO INC.
    [Show full text]
  • SHOAL LAKE 40 DRINKING WATER - BACKGROUND ASSESSMENT Information for the Ontario Regional Director General
    SHOAL LAKE 40 DRINKING WATER - BACKGROUND ASSESSMENT Information for the Ontario Regional Director General DATE: 31 January 2018 SUMMARY Shoal Lake 40 has been on a boil water advisory for 20 years, having received considerable media attention and a personal visit from PM Justin Trudeau in 2016. Completion of Shoal Lake’s ‘Freedom Road’ (expected to finish by 2019) is a crucial factor in making development of water services on the cut-off peninsula feasible. Economic development of Shoal Lake is enforced by the 1989 “Tripartite Agreement” between the City of Winnipeg, Province of Manitoba, and the Federal Government, sharing the cost of the road. The desire for complete independence means Shoal Lake seeks its own water treatment system, rather than being integrated with neighboring reserves. There is considerable unease in the community about government inaction as there have been numerous feasibility studies and negotiations in the past with no progress since the current pumping systems were installed in 1996. BACKGROUND Shoal Lake 40 is an Ojibway reserve approximately two hour’s drive from Winnipeg and Kenora and is situated on the Western shore and peninsula of Shoal Lake, located on the Ontario-Manitoba border. In 1919 a portion of Shoal Lake, including a burial ground, was annexed by the city of Winnipeg and the locals were relocated to the peninsula. An aqueduct was dug to provide Winnipeg with water, cutting off the Peninsula and rendering Shoal Lake 40 inaccessible. In the last twenty years Shoal Lake has been on a Boil Water Advisory. Water has been shipped in by Chief Erwin Redsky weekly from Kenora Ontario in his truck.
    [Show full text]
  • ANHP Community Engagement Report on Home Care and Community Services
    2020 ANHP Community Engagement Report on Home Care and Community Services CA2 GILLIS CONSULTING SEPTEMBER 22, 2020. TABLE OF CONTENTS Acknowledgements ................................................................................................................................ 5 List of Figures .......................................................................................................................................... 6 List of Tables ........................................................................................................................................... 7 List of Appendices ................................................................................................................................... 8 Executive Summary ................................................................................................................................. 9 1 Improving the Patient Journey ..................................................................................................... 17 1.1 Key Recommendations ........................................................................................................ 20 1.1.1 Communication and Coordination ................................................................................................. 21 1.1.2 Culturally Congruent System Navigation ........................................................................................ 22 1.1.3 Transportation and Travel: ............................................................................................................
    [Show full text]
  • Mental Health and Addictions Services Available in Northwest
    Mental Health and Addictions Services Available in Northwest Ontario First Nations Communities The Ministries of Health and Long Term Care, Community Committee membership is expected to include agencies Safety and Correctional Services, Community and Social funded by the participating Ministries; community mental Services, Attorney General, Children and Youth Services, health and substance abuse providers, mental health Housing, among others have initiated a strategy, “Keeping programs of hospital forensic programs, police services, Persons with Mental Illness Out of the Criminal Justice Crown Attorney’s offices, probation and parole services, and Correctional Systems”. The Strategy recognizes that children’s services, developmental services sectors, pressures have been escalating in inappropriate sectors police, District Services Boards, District Jail personnel, such as the police, courts, corrections, and hospital among others. emergency rooms due to a lack of access to appropriate The Kenora Rainy River District HSJCC has an active mental health services in the community. work plan that includes the development of a directory The target population are people with a mental illness, of mental health & addiction resources that are located developmental disability, brain injury, concurrent within First Nation Communities. The resources listed are disorder and dual diagnosis who have come into conflict only resources that are housed within the communities with the law and are at risk of being charged by the listed and do not reflect mental
    [Show full text]
  • First Nations and Tribes Sign New Treaty Joining Forces to Stop All
    FOR IMMEDIATE RELEASE: First Nations and Tribes Sign New Treaty Joining Forces To Stop All Tar Sands Pipelines Signatories commit to also pushing for a sustainable economy based on renewable energy September 22, 2016, Montreal/Vancouver—First Nation and Tribal Chiefs gathered today in Musqueam Territory (Vancouver) and Mohawk Territory (Montreal), to sign a new continent-wide Indigenous Treaty — the Treaty Alliance Against Tar Sands Expansion — that commits already some 50 First Nations and Tribes from all over Canada and the Northern US to working together to stop all proposed tar sands pipeline, tanker and rail projects in their respective territorial lands and waters. The First Nations and Tribes are committed to stopping all five current tar sands pipeline and tanker project proposals (Kinder Morgan, Energy East, Line 3, Northern Gateway and Keystone XL) as well as tar sands rail projects such as the Chaleur Terminals Inc. export project at the Port of Belledune in New Brunswick. “What this Treaty means is that from Quebec, we will work with our First Nation allies in BC to make sure that the Kinder Morgan pipeline does not pass and we will also work with our Tribal allies in Minnesota as they take on Enbridge’s Line 3 expansion, and we know they’ll help us do the same against Energy East.” said Kanesatake Grand Chief Serge Simon. The Treaty states: “Our Nations hereby join together under the present treaty to officially prohibit and to agree to collectively challenge and resist the use of our respective territories and coasts in connection with the expansion of the production of the Alberta Tar Sands, including for the transport of such expanded production, whether by pipeline, rail or tanker.” “We are in a time of unprecedented unity amongst Indigenous people working together for a better future for everyone,” said Rueben George of the Tsleil-Waututh Sacred Trust Initiative.
    [Show full text]