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Decolonizing Urban and Regional Planning: Haudenosaunee Knowledge, Stewardship, and Climate Adaptation

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As an Indigenous geography scholar and researcher, I increasingly focus on the realities of climate change and its profound impact on ecology. In a recent class I co-instructed at the Queen’s University School of Urban and Regional Planning, I introduced students to ancestral Indigenous planning, centring on a 12th-century Iroquoian community model. The discussion illuminated how human interactions with the land and natural resources were determinants of community planning and fundamental to sustaining the delicate balance of human and non-human relations.

Exploring the interrelationship of people and place through the cultural geography of the Haudenosaunee, we delved into how identity itself is shaped by land and its natural actors. For a class filled with aspiring urban and regional planners—along with three practicing city planners—the experience was transformative. It quickly became apparent that planning must move beyond rigid zoning practices and embrace place-based autonomy, where decision-making aligns with the rhythms and needs of the land itself.

Haudenosaunee Knowledge and Climate Adaptation

The prevailing mindset in modern urban and regional planning has long been dictated by frameworks rooted in industrialization, urban sprawl, and resource extraction. Much of the profession adheres to highly regulated, standardized practices that prioritize short-term economic gain over long-term environmental sustainability. Yet Indigenous planning offers a profound alternative that considers the interconnectedness of people, land, and ecological cycles.

This perspective challenges the conventional notion that humans design space for habitation; instead, it asserts that we must enhance and harmonize with the natural rhythms of place. When we examined Haudenosaunee planning principles, students responded with genuine curiosity and awe. Concepts such as ensuring the autonomy of water sources were central to settlement adaptation, using topography for protection, and identifying prime lands for cultivation were revelatory for many.

The more students engaged with this knowledge, the more they recognized that contemporary urban and regional planning must evolve to address the growing need for sustainable living. Climate change is no longer a future concern—it is here and reshaping our landscapes. If planners and policymakers fail to integrate climate adaptation and Indigenous value systems into their frameworks, they risk perpetuating unsustainable models that continue to degrade the environment.

The Iroquoian Longhouse: A Model for Sustainable Design

A compelling example of Indigenous planning is the Iroquoian longhouse, a structure that served as both shelter and a communal space. Built from natural materials such as elm bark, the longhouse was constructed with deep respect for the land—only taking what was necessary, ensuring sustainability, and allowing trees to replenish. The longhouse’s design reflected a life-cycle systems approach; structures were built for 30 to 40 years before being returned to the earth, where they naturally decomposed and reintegrated into the landscape.

Image Source: Wikimedia Commons (‘Exterior View of Traditional Iroquois Longhouse’).

The students were fascinated by the idea that communal spaces were designed with a finite yet renewable existence. In contrast, modern urban development often prioritizes permanence and expansion, creating structures that outlive their usefulness, contributing to urban decay and environmental strain. What if, instead, our urban centers were designed with adaptability in mind? What if materials used in construction aligned with ecological cycles rather than being treated as disposable waste?

The Power of Education in Transforming Urban Planning

Education systems are critical in fostering openness to new ideas and methodologies. However, much of the current urban planning curriculum is rooted in post-war suburban development models emphasizing efficiency, uniformity, and mass production. Integrating Indigenous value systems, environmental determinants, and climate change considerations into planning education is essential in fostering a holistic, future-focused approach to community development.

The challenge, of course, lies in decolonizing the profession itself. Innovation in urban and regional planning is often stifled in favour of “tried and true” practices prioritizing economic stability over ecological well-being. Yet, if planners are to truly serve the needs of future generations, they must expand their thinking beyond conventional models. Indigenous planning philosophies, such as those practiced by the Haudenosaunee, represent just one of the hundreds of cultural contributions that can help reshape human-centred design into more inclusive and regenerative.

A Call to Action: Expanding Thought, Embracing Change

If climate change is to be effectively addressed in community development, it must be at the forefront of planning discussions, not an afterthought. Recognizing the significance of place-based planning, environmental stewardship, and Indigenous knowledge systems is not an elective enhancement but a necessary revolution.

Urban and regional planning must evolve beyond rigid regulations and embrace the knowledge that has sustained Indigenous communities for millennia. The interconnectedness of land, water, climate, and human habitation must become central to planning efforts. This requires an intentional shift in education that welcomes new perspectives, cultural inclusivity, and Indigenous methodologies as fundamental learning components. It is not merely about integrating Indigenous knowledge for inclusion but about recognizing its profound value in creating sustainable, resilient, and thriving communities.

In the face of climate change, the question is no longer whether we need change but whether we are willing to embrace it. The wisdom of Indigenous planning offers a pathway forward, one rooted in reciprocity, sustainability, and deep respect for the land. Now is the time to expand our thinking, decolonize our approaches, and integrate climate consciousness into planning.

For the future of our communities, ecosystems, and generations, we must choose transformation over stagnation, reciprocity over exploitation, and sustainability over short-term convenience.

 

– By Rye Karonhiwanen Barberstock

 

(Header Image Credit: A.C., Licenced, Unsplash+)

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Connecting Stewardship to Climate Adaptation and Resiliency: A Bioregional Approach

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A quick search of terms like stewardship, climate adaptation, and climate resiliency yields a wealth of information. Yet, so much remains disconnected from the more profound human responsibility of protecting and nurturing the spaces we call home. These spaces—our homelands or homescapes—are not just abstract environmental concepts; they define our identity, relationships, and responsibilities to the world around us. They are shaped and sustained through the ecological knowledge and stewardship practices of those who inhabit them. And yet, a critical question arises: How do we, as human beings, truly honour and protect the sacred—the life we live, the land that sustains us, and the interdependent ecosystems that define our very existence?

Too often, humanity perceives climate as a background force, something we attempt to control rather than something we must adapt to. The imbalance we now face—climate change, biodiversity loss, soil degradation—stems from a fundamental misunderstanding: nature does not depend on us; instead, we rely on nature. The climate is not ours to dictate; it follows its natural laws, sustaining life for millions of years before human intervention. So where does this disconnect between people, environment, and climate originate? The answer, in part, lies in the absence of grounded ecological knowledge in our education systems.

Bioregionalism: Grounding Learning in Space and Place

Bioregionalism is a vital concept in addressing this disconnect—a way of understanding the world through ecological and cultural relationships within a given region. Bioregionalism teaches us to see land, water, plants, and animals not as separate entities but as interwoven elements of a living system, where human and non-human lives are interconnected. This framework shifts the focus from political boundaries to natural ones, encouraging stewardship practices that align with the unique characteristics of each region.

Bioregionalism, at its core, is about living in accordance with a place’s natural rhythms. It is about recognizing that every region has its ecological wisdom stored within the landscapes and carried forward by the people who have lived in harmony with it for generations. By integrating bioregional thinking into education, we can teach students to read the land, understand the waters, and observe the interdependence of life forms within their local environments.

Education as a Pathway to Ecological Literacy

Imagine an education system where learning extends beyond textbooks and classrooms, where students are introduced to the knowledge systems embedded in the life of plants, animals, and ecosystems. What if science classes involved studying the wisdom of the forests—learning how trees communicate, how soil regenerates, and how plant and animal communities sustain each other? What if geography lessons were rooted in the concept of homescapes, teaching students to see the land not just as a resource but as a living entity with agency and autonomy?

This is not a radical idea; it is an ancient one. Indigenous knowledge systems have long recognized the agency of nature, acknowledging that every tree, plant, and animal is part of a vast and intricate network of reciprocal relationships. The idea of stewardship is not about controlling nature but respecting it and understanding that every action has consequences that ripple through the ecosystem.

Source: Getty Images (Licenced, Unsplash+)

A Call to Action: Integrating Stewardship in Everyday Learning

To address climate change and environmental degradation, we must move beyond temporary solutions—tree-planting initiatives, carbon offsets, and green technologies—toward a fundamental shift in how we relate to the Earth. That shift begins with education. Stewardship must be embedded in early childhood education and carried through to post-secondary learning.

We must cultivate an education system that teaches children to observe the land with curiosity and care. Instead of asking, “How can we use this forest?” we should ask, “How does this forest sustain itself, and what role do we play in its survival?” Rather than teaching sustainability as a separate discipline, we should weave it into every subject—science, mathematics, history, and the arts—ensuring that students understand the ecological and cultural context.

Reconciliation with the Land: A Future Rooted in Resilience

As humanity faces the irreversible effects of climate change—rising sea levels, extreme weather patterns, ecosystem collapse—the urgency of reconciling our relationship with the land has never been greater. While some environmental changes may no longer be reversible, our approach to the future can be transformed. The path forward is not simply about mitigating damage; it is about reconstituting and reconciling our environment to restore balance.

This means supporting regenerative agriculture, restoring degraded landscapes, and fostering a profound cultural shift toward bioregional stewardship. It means moving away from extractive economies and toward caretaking economies, where the land is not seen as a commodity but as a community to which we belong.

By embracing bioregionalism, we shift our mindset from exploitation to reciprocity, from short-term gains to long-term resilience. When we look down at the soil rather than up at the sky for solutions, we begin to understand that climate adaptation is not about technological fixes but about reconnecting with the original knowledge systems that have always existed—knowledge that reminds us that the Earth does not belong to us; we belong to the Earth.

A Future Where Life Thrives, Not Just Survives

The urgency of climate change calls for more than reactive measures; it calls for a profound, structural transformation in how we live, learn, and govern our relationship with the land. Bioregionalism guides this transformation, grounding climate adaptation efforts in place-based knowledge and ecological wisdom. It reminds us that the solutions to climate change are not found in isolated policy decisions or technological interventions but in how we educate the next generation to see, respect, and care for the world around them.

Let’s take up the challenge of integrating ecological literacy and bioregional thinking into our education systems. We can create a future where humans act as stewards, not dominators—where forests, rivers, and lands are seen not as resources to be consumed but as relatives to be cared for.

This is not just an environmental imperative but a moral one; it is the work of our time and the legacy we will leave behind. Will we choose to thrive alongside the land, or will we merely fight to survive? The choice is ours, and the time to act is now.

 

–  By Rye Karonhiowanen Barberstock

 

(Header Image Credit: Arnaud Measureur, Unsplash)

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Bridging Two Worlds: Integrating Indigenous Knowledge and Western Science in Climate Policy

In the face of accelerating climate change, policymakers and scientists are increasingly recognizing the value of Indigenous knowledge in developing effective climate strategies. This intersection of traditional wisdom and modern science represents a powerful approach to understanding and addressing environmental challenges. However, bridging these two knowledge systems is not without its complexities and challenges.

Understanding Indigenous Knowledge

Indigenous Traditional Knowledge (ITK) represents a sophisticated understanding of specific territories and ecosystems deeply rooted in regional relationships and experiences. This place-based knowledge system encompasses comprehensive environmental understanding, characterized by detailed comprehension of local ecosystems, biodiversity patterns, and seasonal cycles. Knowledge holders maintain intimate awareness of habitat characteristics and local climate variations, which have developed through generations of observation and interaction.

The spatial dimension of this knowledge reflects profound connections to specific landscapes, incorporating a detailed understanding of geographical features within traditional territories. This includes recognition of sacred and cultural sites, alongside thorough knowledge of historical land use patterns that have shaped the environment over time.

Within these knowledge systems, complex ecological interactions are carefully documented and understood in oral histories. Knowledge holders recognize intricate species relationships and environmental indicators that signal changes or warnings within the ecosystem. Traditional resource management practices reflect a deep understanding of wildlife behaviour patterns and plant-habitat associations, enabling sustainable stewardship of the land.

The cultural context of this knowledge adds another vital dimension, expressed through language-specific ecological terms that capture a nuanced understanding of environmental relationships. Traditional stories and teachings serve as vehicles for transmitting this knowledge, while ceremonial connections to land reinforce cultural protocols for responsible stewardship. This knowledge continues to evolve through careful intergenerational transfer, ensuring its relevance and application for future generations.

The Strengths of Western Science

Integrating Indigenous Traditional Knowledge (ITK) and Western science offers significant opportunities for enhanced environmental understanding and management. This complementary relationship manifests in several key areas:

Knowledge Integration Benefits:

  • Long-term Observational Data: Indigenous knowledge provides generations of detailed environmental observations that complement scientific data collection. These observations offer valuable historical baselines and document changes over extended periods, particularly in regions where scientific monitoring is recent or limited.
  • Holistic Understanding: While Western science often focuses on specific components or isolated systems, Indigenous knowledge typically approaches environmental understanding through interconnected relationships. This holistic perspective helps identify complex ecological patterns and relationships that might be overlooked in more narrowly focused studies.
  • Local Expertise: Indigenous knowledge holders possess a detailed understanding of local variations and subtle environmental changes that can inform and enhance scientific research methodologies. Their intimate knowledge of specific ecosystems provides a crucial context for scientific investigations.

Methodological Enhancements:

  • Improved Research Design: Incorporating Indigenous perspectives in research design can lead to more comprehensive and culturally appropriate studies. This includes considering traditional seasonal timing, cultural protocols, and local environmental factors.
  • Enhanced Data Collection: Traditional knowledge can guide where and when to conduct scientific studies, identifying critical areas for investigation and optimal timing for data collection based on generations of observation.
  • Validation of Findings: Indigenous knowledge often provides independent verification of scientific findings while offering additional contextual information that enriches scientific understanding.

Practical Applications:

  • Resource Management: Traditional management practices offer tested approaches for sustainable resource use, often demonstrating effectiveness over centuries or millennia.
  • Climate Change Adaptation: Indigenous observations of environmental changes provide valuable insights for developing climate adaptation strategies, particularly in rapidly changing northern environments.
  • Biodiversity Conservation: Traditional knowledge of species interactions and habitat requirements can inform more effective conservation strategies.

Learning Opportunities:

  • Alternative Perspectives: Western science benefits from exposure to different ways of knowing and understanding environmental relationships.
  • Cultural Context: Understanding the cultural context of environmental knowledge enriches scientific interpretation and application.
  • Ethical Frameworks: Indigenous approaches to environmental stewardship offer valuable ethical perspectives for scientific research and application.

Future Directions:

  • Collaborative Research Models: Development of new research frameworks that respectfully integrate both knowledge systems.
  • Policy Integration: Creation of environmental policies that recognize and incorporate both traditional and scientific knowledge.
  • Educational Programs: Development of educational approaches that teach students to work effectively with both knowledge systems.

This integration requires:

  • Mutual respect and recognition of different ways of knowing.
  • Commitment to genuine collaboration and knowledge sharing.
  • Development of appropriate protocols for knowledge integration.
  • Recognition of Indigenous intellectual property rights.
  • Long-term relationship building between communities and institutions.

Challenges in Integration

While the benefits of integrating Indigenous knowledge and Western science are clear, significant challenges remain, requiring careful consideration and sustained effort to address. These challenges manifest across multiple dimensions:

Structural and Institutional Barriers:

  • Embedded systemic biases in academic and research institutions.
  • Limited recognition of Indigenous knowledge systems in funding mechanisms.
  • Restrictive academic publication and peer review processes.
  • Inadequate representation of Indigenous perspectives in decision-making bodies.
  • Resource inequities in research partnerships.

Knowledge System Tensions:

  • Differing approaches to knowledge validation and verification.
  • Contrasting views on the relationship between humans and nature.
  • Various interpretations of time, causality, and evidence.
  • Distinct approaches to knowledge transmission.
  • Different understandings of what constitutes expertise.

Ethical and Cultural Considerations:

  • Protection of sacred or sensitive cultural knowledge.
  • Appropriate protocols for knowledge sharing and use.
  • Recognition and protection of Indigenous intellectual property rights.
  • Preservation of cultural context in knowledge translation.
  • Fair compensation for Indigenous knowledge contributions.

Methodological Challenges:

  • Reconciling different research approaches and methodologies.
  • Balancing quantitative and qualitative data requirements.
  • Addressing issues of scale and generalizability.
  • Integrating oral traditions with written documentation.
  • Maintaining cultural integrity in research processes.

Implementation Barriers:

  • Limited institutional capacity for cross-cultural engagement.
  • Inadequate funding for long-term relationship building.
  • Time constraints in academic and research contexts.
  • Language barriers and translation challenges.
  • Different expectations regarding research outcomes.

Required Actions for Progress:

  • Development of Indigenous-led research protocols.
  • Creation of appropriate knowledge-sharing frameworks.
  • Establishment of equitable partnership models.
  • Implementation of cultural safety training.
  • Recognition of Indigenous research methodologies.
  • Formation of Indigenous ethics review processes.
  • Creation of Indigenous knowledge protection mechanisms.

Overcoming Barriers: Towards True Collaboration

To address these challenges and foster genuine integration, several approaches are being developed:

Ethical Frameworks for Collaboration

(Image Credit: Getty Images, Licensed from Unsplash+)

Many institutions are developing ethical guidelines for working with Indigenous knowledge. The First Nations Information Governance Centre’s OCAP® principles (Ownership, Control, Access, and Possession) provide a framework for how Indigenous data should be collected, protected, used, or shared.

Co-development of Research

Increasingly, climate research projects are being co-developed with Indigenous communities from the outset. This ensures that Indigenous perspectives and priorities are centred in the research process.

Research institutions increasingly recognize that meaningful collaboration extends beyond consulting First Nations communities. Effective partnerships require true co-creation of knowledge and Indigenous research ethics, ensuring Indigenous Peoples fully participate in all aspects of the research process.

Policy Frameworks for Knowledge Integration

Some jurisdictions are developing policy frameworks that mandate the inclusion of Indigenous knowledge in environmental decision-making. In Canada, the Impact Assessment Act of 2019 requires the consideration of Indigenous knowledge in federal impact assessments.

Indigenous Knowledge in International Climate Policy

The integration of Indigenous knowledge is gaining recognition at the international level. The Intergovernmental Panel on Climate Change (IPCC) has increasingly incorporated Indigenous knowledge in its assessment reports, acknowledging its value in understanding climate impacts and developing adaptation strategies.

International policy think-tanks and experts emphasize that the incorporation of Indigenous knowledge in global climate policies extends beyond improving environmental management. This inclusion represents both the acknowledgment of Indigenous peoples’ rights and the validation of their essential contributions to protecting biodiversity and mitigating climate change.

The Way Forward: Co-existence and Mutual Respect

True integration of Indigenous knowledge and Western science in climate policy requires more than just incorporating traditional practices into existing frameworks. It calls for a fundamental shift in how we view knowledge creation and environmental stewardship.

Indigenous Knowledge Holders promote approaches that recognize and utilize the strengths of both Indigenous and scientific ways of knowing, emphasizing the importance of using these knowledge systems together for enhanced understanding.

A Holistic Approach to Climate Change

As we face the unprecedented challenge of climate change, the integration of Indigenous knowledge and Western science offers a path towards more comprehensive, effective, and just climate policies. This approach not only enhances our understanding of environmental changes but also promotes more sustainable and equitable ways of relating to the natural world.

The journey of integrating these knowledge systems is ongoing, requiring patience, respect, and a willingness to challenge long-held assumptions. However, the potential rewards – in terms of more effective climate strategies, preservation of cultural wisdom, and a more holistic approach to environmental stewardship – are immense.

As we move forward in our fight against climate change, this integration of  Indigenous traditional knowledge systems offers not just hope for more effective policies, but a model for how different ways of knowing can come together to address the greatest challenge of our time.

 

Blog by Rye Karonhiowanen Barberstock

 

(Header Image Credit: ThisIsEngineering, Licensed from Unsplash)

 

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Creating Pathways to Indigenous-led Climate Policy in Canada

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How can climate policy be more inclusive of Indigenous rights and knowledge systems, while working toward reconciliation between Indigenous and non-Indigenous peoples? Principles for creating ethical spaces and recognizing the Treaty and constitutionally-protected rights of Indigenous peoples are two ways to elevate Indigenous perspectives, knowledge, and approaches to climate mitigation and adaptation policies.

“We Rise Together,” the 2018 report by The Indigenous Circle of Experts (ICE), describes ethical space as “a venue for collaboration and advice, sharing and cross-validation (where one side validates the other).” Ethical spaces create environments where Indigenous and non-Indigenous systems of knowledge can interact, through mutual respect, kindness, and generosity, to generate an exchange of values. There is a difference between the idea of the ethical space, and the practice of it: “[w]hile agreeing to formally enter ethical space may be straightforward for most parties, actually being within that space together requires flexibility.”

Historical legacies of colonialism prevent Indigenous-led solutions for climate change from being effectively implemented. Consequently, researchers propose calls to action to facilitate Indigenous-led climate mitigation and adaptation policies in Canada; these actions include how climate policy must:

  • prioritize human relationships with land and rebalance the relationship between people and Mother Earth.
  • prioritize Indigenous knowledge systems and equally consider diverse knowledge systems.
  • be multidimensional in order to also advance decarbonization and decolonization.
  • position Indigenous peoples as leaders from diverse nations, having inherent rights to self-determination.
  • be forward-thinking, and promote the well-being of Indigenous peoples.

 

By Leela Viswanathan

 

(Image Credit: Lili Popper, Unsplash)

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Evidence of Changing Seasons in the Context of Climate Change

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Climate change reflects a “shifting rhythm of nature.” Government-sponsored high-resolution maps, scientific studies about the impacts of global warming, and witness accounts by Indigenous elders offer evidence of changing seasons due to climate change.

A key sign of how seasons are shifting is the increase in global temperatures. According to the National Oceanic and Atmospheric Administration (NOAA), Earth’s “combined land and ocean temperature has increased” at an average rate of 0.18 degrees Celsius per decade since 1981. The 2018 IPCC Special Report on Global Warming produced the target of 1.5 degrees Celsius, to limit global warming. In 2021, global warming was a key topic for discussion at the COP26 conference where global efforts to reduce greenhouse gas emissions were highlighted.

More evidence of changing seasons is noted by shifts in plant hardiness zones. A plant hardiness zone is a specified geographic area with a certain range of annual minimum temperatures which are vital for plants to survive. Maps of plant hardiness zones in Canada and the United States are showing that the zones are creeping northward over time. This shift can have an impact on the length of the growing season, rapid adjustments to agricultural practices and to farmers’ crops, and access to food year-round. In turn, urban agriculture projects and residential gardens are also affected.

Even a slight increase in temperature has an impact on the start of each season. For example, spring thaw happens earlier and pushes the onset of the first frost. Ultimately “winters are shorter, spring is earlier, summers are longer, and fall arrives earlier.” The phenomenon of “false spring” is also witnessed in North America, more frequently in recent years than in previous decades. False spring happens when temperatures rise suddenly and cause plants and trees to bud and bloom too early, making them vulnerable to the still-present risk of frost. A report by the US-based National Atmospheric and Space Administration (NASA), from almost 20 years ago, had signaled that “regional thawing trends” in North America were “advancing almost one day a year since 1988,” and “[had] the potential to alter the cycle of atmospheric carbon dioxide intake and release by vegetation and soils across the region, potentially resulting in changes in Earth’s climate” and reflects current phenomena.

Changing seasons in Northern communities reveal how earlier spring thaws trigger permafrost thaw and sea ice retreat and ultimately, coastal erosion. When permafrost thaws, the ground becomes permeable and the ensuing degradation has destructive impacts on infrastructure, such as on roads and buildings, and on sustainable development efforts too. Furthermore, while engineering solutions to these problems exist, they are also costly.

Coproducing knowledge with Indigenous communities can offer crucial insights, not always shown in high-resolution maps of coastal erosion, of permafrost degradation, and of the progression of spring thaws over time. Documenting the experiences of Indigenous elders who witness climate change will also help to paint a clearer picture of the impact of changing seasons on plants and wildlife.

 

By Leela Viswanathan

 

(Image credit – Freestocks, Unsplash)

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Award-winning New Tool Helping First Nations Adapt their Infrastructure to Climate Change

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On April 26, 2019, professional service firm Stantec received the Consulting Engineers of Ontario Award for its work developing the First Nations Infrastructure Resilience Toolkit (FN-IRT) in partnership with Ontario First Nations Technical Services Corporation (OFNTSC). The award recognizes the importance and innovative nature of the FN-IRT as a tool that can used by First Nation communities to identify how their infrastructure may be impacted by climate change and develop an asset management plan.

The FN-IRT was adapted from the widely recognized Engineers Canada’s Public Infrastructure Engineering Vulnerability Committee (PIEVC) protocol specifically for use by First Nations communities, many of whom are remote and isolated, and face unique risks from extreme weather, temperature, and precipitation due to climate change. The toolkit works by braiding together engineering information and Indigenous Knowledge to identify potential climate change impacts on a community’s infrastructure. Once these risks are identified, they can be taken into account in decisions regarding the maintenance, repairs, and replacement of roads, bridges, wastewater infrastructure, water treatment facilities, and more.

The FN-IRT is more streamlined than the original PIEVC protocol, making it suitable for use by small or remote First Nations with limited resources. Where First Nation communities may lack historical climate data, lndigenous Knowledge can be used to fill in gaps. Through understanding the risks of climate change to infrastructure, communities will be able to prepare for possible disasters before they happen and recover more quickly when they do occur.

The FN-IRT toolkit has been piloted in three First Nation communities: Mohawk Council of Akwesasne, Oneida Nation of the Thames, and Moose Cree First Nation, where it was used to assess climate change impacts on water and wastewater systems, housing, and schools.  Between 2018 and 2020, Crown-Indigenous Relations and Northern Affairs Canada’s First Nation Adapt program will be funding ten training sessions on applying the toolkit to 200 participants across Ontario.

We congratulate Stantec on their receipt of the Consulting Engineers of Ontario Award and their excellent work designing the toolkit in cooperation with OFNTSC. We look forward to learning how First Nations are applying this valuable tool in their communities.

 

Photo caption: Elmer Lickers from Ontario First Nations Technical Services (left) and Guy Félio from Stantec (right) receiving the Consulting Engineers of Ontario Award.

 

Author: OFNTSC

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Adapting to Sea Level Rise – Indian Island, New Brunswick (Video)

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