Over this past year, a small group of Communities in Ontario met monthly over Zoom to learn about topics of mutual interest, share their project successes and challenges, and network. Some of these meetings were recorded for the benefit of other communities and organizations interested in climate monitoring and adaptation.

Click on the links below to access the recordings and other resources:

Topic Date Speaker and Organization Links
Community Engagement September 2020 Mike Jacobs, Cambium Indigenous Professional Services Recording

Presentation

Strategic Planning October 2020 Jeff Jacobs, Sierra Consulting Recording

Presentation

Worksheet

Climate Change Adaptation Planning November 2020 Al Douglas, Climate Risk Institute Recording

Presentation

Magnetawan First Nation’s Climate Monitoring Project December 2020 Cory Kozmik, Magnetawan First Nation Recording
Métis Nation of Ontario’s Climate Monitoring Project March 2021 Ted Cousins, Métis Nation of Ontario Recording
Beausoleil First Nation’s Climate Monitoring Project April 2021 Nancy Assance, Beausoleil First Nation

Kerry-Ann Charles, Cambium Indigenous Professional Services

Recording

 

The sessions were organized and facilitated by Cambium Indigenous Professional Services (CIPS) with support from the Indigenous Community-Based Climate Monitoring Program at Crown-Indigenous Relations and Northern Affairs Canada.

 

Blog prepared by: Molly Morse, ICBCM Program, CIRNAC

 

(Image credit: Chris Montgomery, Unsplash)

Extreme heat and the resultant forest fires are an annual occurrence in Canada. The impacts can be devastating for communities and could alter Earth’s climate. There is growing recognition that Indigenous fire stewardship has a positive long-term impact on managing forests and mitigating the risk of uncontrollable fires around the world.

Indigenous fire stewardship (IFS) is the use of fire by diverse Indigenous people to assist in “responding to climate and local environmental conditions to promote desired landscapes, habitats, [and] species.” IFS serves “to increase the abundance of favored resources to sustain knowledge systems, ceremonial, and subsistence practices, economies, and livelihoods.” Indigenous fire stewardship practices are collaborative and attempt to support communities to become more “fire dependent” by enhancing a community’s reliance on fire to create optimal conditions in the landscape that support a community’s livelihood and capacity to protect the ecosystem from the adverse impacts of wildfires. This compares to simply being “fire adaptive” and remaining “informed and prepared” to “safely coexist with wildland fire.”

Diverse Indigenous nations are implementing fire stewardship practices and are “revitalizing traditional burning” to develop “wildfire mitigation strategies that can maintain or enhance cultural attributes of First Nations communities.” Also referred to as “cultural burning” the controlled burning of dead grass, for example, improves the habitat for some animal species, and encourages new vegetation. Drawing from intergenerational knowledge about fire and sharing “beliefs and practices among fire-dependent cultures,” IFS consists of a combination of “fire regimes, fire effects, and the role of cultural burning in fire-prone ecosystems and habitats.” The impact of IFS on Indigenous communities is strongest where there is also a connection between rural wildland and urban regions, and where a combination of permanent and seasonal human settlements exists, along with trails and roads that involve managed habitats for food, among other gifts of Mother Nature.

Along the West Coast of the United States (i.e., region of California), the Karuk Tribe and the Yurok Tribe have engaged in partnerships with the Nature Conservancy Training Exchange (TREX) and the Western Klamath Restoration Partnership to ensure that Indigenous fire stewardship practices are implemented across multiple tribal, federal, and private lands and jurisdictions. In another example, The First Nations Adapt Program, funded by Indigenous Services Canada,  assesses  “climate change vulnerabilities and [identifies] Indigenous cultural values and traditional burning knowledge.” The partnership of The First Nations Emergency Services Society – Forest Fuel Management (FFM) and three First Nations communities, the Shackan Indian Band, Xwisten (Bridge River First Nation) and the Yunesit’n National Government, has resulted in key educational outcomes including a storytelling project and videos from the Shackan and Xwisten Indian Bands, outlining the importance of cultural burning revitalization.

Given that complete fire suppression is impossible, fire can be used as a tool for forest management. In turn, centuries-old Indigenous practices of controlled burning – fighting fire with fire – must become part of a global solution to reduce the risk of wildfires ravaging the planet.

 

By Leela Viswanathan

 

(Image Credit: Matt Palmer, Unsplash)

Biodiversity loss exacerbated by climate change puts Indigenous food systems at risk of slow erosion, if not sudden collapse. Sustainable farming practices, such as regenerative agriculture, intercropping, and polycultures are several ways that Indigenous peoples sustain the gifts of Mother Earth, such as soil and water, while growing crops to feed people. These farming practices are also being put into place by non-Indigenous farmers for sustainable development.

Regenerative agriculture is about revitalizing, rather than, degrading soil through farming. Regenerative practices promote energy sequestration in the soil and offsets greenhouse gas emissions. Planting the Three Sisters (i.e., beans, corn, and squash) is a form of intercropping, a practice where certain plants are sown and grown next to each other to build symbiotic relationships rather than competitive relationships with each other for water, oxygen, and soil. Polyculture contrasts with monoculture and industrial, commercialized farming practices whereby different crop species are planted next to each other at the same time to increase soil nutrients and reduce the risk of pests and rampant disease. Intercropping is a form of polyculture too. Together, these practices also combat food insecurity among Indigenous peoples, which is historically the result of land dispossession due to colonization.

The UN Food and Agriculture Organization (FAO) has pointed to the importance of including Indigenous voices and agricultural practices in policy and planning. As noted in the FAO’s recent report, “the world cannot feed itself sustainably without listening to Indigenous Peoples.”

 

By Leela Viswanathan

 

(Image Credit: Doan Tuan, Unsplash)