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The River Is Telling Us Something: Indigenous-Led Water Monitoring as Canada’s Climate Early Warning System

For communities who have lived beside rivers for thousands of years, change in the water is never just a data point —it is a message.

Water as a Living Relative

In many Indigenous traditions across Canada, water is not a resource to be measured and managed. It is a relative, a living system with memory, voice, and place in the web of life. And this worldview, far from being incompatible with environmental science, turns out to produce some of the most sensitive monitoring on the continent. Because Indigenous communities live in close, generations-long relationship with rivers, lakes, and wetlands, they notice changes early and they notice things that instruments alone often miss.

What Elders Knew Before the Data Arrived

Along the Peace-Athabasca Delta in northern Alberta, a wetland of international ecological significance and Ramsar World Heritage status —Dene and Cree community members were observing changes in river flow, ice formation, and water quality for decades before formal scientific monitoring confirmed their observations. Mikisew Cree guides and Elders who have navigated the delta’s waters across a lifetime track changes in water depth at critical passages, noting that summer flows have declined and that boat navigation is increasingly difficult in areas that were once reliably deep.¹ Research confirms that ice conditions and break-up patterns in the Peace-Athabasca Delta have changed measurably, with Mikisew Cree First Nation Elders reporting that ice “just melts away” where dramatic break-ups once occurred.²

The Keepers of the Water

Organizations like Keepers of the Water, an Indigenous-led network working across the Arctic Drainage Basin, have built formal programs that combine Elder observation with modern tools measuring oxygen, salinity, temperature, and pH.³ In the Inuvialuit Settlement Region, community-owned aquatic monitoring programs near Sachs Harbour and Ulukhaktok have been collecting water quality data since 2019, producing novel long-term datasets from areas where government monitoring has historically been absent.⁴

A National Network of Indigenous Monitors

Through the federal Indigenous Community-Based Climate Monitoring Program —which provides approximately $8 million per year; dozens of First Nations, Métis Settlements, and Inuit communities across Canada have established their own water and environmental monitoring programs.⁵ In the Peace-Athabasca Delta, this funding has supported hydrometric stations, buoys, and trail cameras providing real-time data on water and ice conditions. These programs produce ecological intelligence that no southern laboratory can replicate.

Why This Matters for All of Canada

University of Saskatchewan researcher Dr. John Pomeroy, Canada Research Chair in Water Resources and Climate Change (2003-2024), has described the current situation plainly: western Canada is entering new climate territory, with more severe droughts and more intense rainfall events.⁶ The rivers and lakes that Indigenous communities have observed through ceremony and practice for millennia are now among the most important early warning systems Canada has. Integrating that knowledge respectfully and in genuine partnership into national water policy is both good science and a long-overdue recognition of who has been watching longest.

Passing the Knowledge Forward

In communities across the north, Elders speak about passing water knowledge to their children  not as nostalgia, but as urgent practical preparation for a changing world. That ethic captures what Indigenous-led water monitoring represents at its core: an ancient responsibility made newly urgent by a crisis these communities did not create but are among the first to confront.

 

Blog by Rye Karonhiowanen Barberstock

Photo by Philip Davis on Unsplash

 

References

[1] CBC News. (2022, October 3). Climate change is drying up the Peace-Athabasca Delta. Can the people who live there adapt? https://www.cbc.ca/newsinteractives/features/climate-change-Indigenous-adaption-Peace-Athabasca-Delta

[2] State of the Athabasca-Bow-North Saskatchewan River Basin (SOAER). Peace – Water Quantity. https://soaer.ca/peace-water-quantity/ [Mikisew Cree First Nation Elders reporting on ice conditions and break-ups]

[3] Keepers of the Water. (2024). About Keepers of the Water. https://www.keepersofthewater.ca/

[4] Crown-Indigenous Relations and Northern Affairs Canada (CIRNAC). (2024). Indigenous Community-Based Climate Monitoring Program. Government of Canada.

[5] CIRNAC. (2024). Indigenous Community-Based Climate Monitoring Program. Government of Canada. Approx. $8 million per year.

[6] Pomeroy, J. (Various). Canada Research Chair in Water Resources and Climate Change. University of Saskatchewan. https://www.usask.ca/research/chairs/pomeroy.php

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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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Change is Constant

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Change is constant. We know this, but just how aware of change are we? If I asked you whether the moon was waxing or waning and at what time and where you would see it in your sky tonight, would you be able to answer without asking Google? The moon is a constant reminder of change. Each month, Moon guides us through a cycle of death and rebirth; she guides the oceans’ tides to ebb and flow and encourages our own inner waters to pause and stir. If we are unable to feel Moon, to notice her moods and offerings, then what else are we missing?

How attuned are we with the mice, the frogs, and the birds? Do we notice the native hare turning white in the way that we notice the leaves changing colour? Do we notice the shift from hearing singing robins to cawing blue jays? How often do we notice that the frogs have stopped serenading us and leaping about? These are ways that nature reminds us that change is constant. Yet, we seldom pause long enough to be with nature, let alone to pay attention to the implications of nature’s signals and reminders.

To me, understanding climate change is about reconnecting with ourselves. When I am in a constant state of doing, I disconnect from the earth. I run myself ragged with a constant state of busyness which begins to deplete my energy reserves. As my energy tank hits empty, I begin to push and berate myself for my lack of productivity. I begin to put eating and sleeping on the low-priority list, which perpetuates a cycle of distress, and leaves my body wide open for dis-ease.

The more dis-ease I feel, the poorer my choices become. I turn up less than a friend, a mother, a partner, and a community leader, and I become unavailable as a steward of the earth. When I lose my relationship with Earth, I lose my ability to heal. Healing with the earth is a relationship that requires presence—mine and Earth’s. When I am sick, so too are the plants and animals in my care. When I am well, I am supported by Earth’s rhythms and healing gifts.

Climate change, just like the moon’s cycles, is happening. You could debate whether climate change is a natural occurrence or man-made, but what you cannot deny, when you are one with the earth’s rhythms, is the feeling of a mother’s erratic heartbeat as she grieves, or the sight of seasonal changes in the plants and animals. And to see or feel these things, you must be present. Presence is impossible when you are in a constant state of motion. Presence requires slowing down and witnessing.

To find climate change is to learn the names of the 13 Moons, as spoken by Indigenous people in your area, and to witness the syrup run two weeks before its full moon or the blackberries ripen three weeks before their moon.

To find climate change is to notice, in your daily connection to the land, that the different black birds—crows, grackles, rusty blackbird, and redwing blackbird—have migrated 2 weeks earlier than usual.

To find climate change is to watch the frenetic pace at which mice and chipmunks forage, and the intensity of spiders eagerly trying to get indoors while it is still 30 degrees outdoors.

Change is constant, but if we have no awareness of what ‘constant’ even is—what it looks like and feels like—then we cannot possibly notice that it is change; therefore, making it easier to deny that we, as human beings, have any role in contributing to climate change or any need to help stop it. To be constantly unaware is like having a permission slip to ignore the aching heart of the earth. The price we pay is an aching in our own hearts. We are all connected, whether we want to be aware of the depth of our connection to each other or not. Where there are healthy people, there is a healthy natural environment. Regardless, the return to a healthy way of being must start with awareness—awareness of what is and what is not—and that can only happen when we reconnect to Earth’s rhythms of constant change.

 

By Tawny Stowe

(Photo Credit: Tawny Stowe)

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Adapting to Climate Change through Indigenous-led Watershed Planning

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Indigenous-led watershed planning is crucial for Indigenous communities to adapt to the fast pace of climate change. A watershed is a physical area that absorbs rain and snow into underground sources of water, such as, rivers, creeks, and streams, and catches the elements in lakes, oceans, and other bodies of water that are all aboveground. Watershed planning involves the decisions that people make to determine what happens to water in an entire physical region, as well as what happens to it at the local community level.

Target 15 of the 2020 Biodiversity Goals and Targets for Canada states: “By 2020, Aboriginal traditional knowledge is respected, promoted and, where made available by Aboriginal peoples, regularly, meaningfully and effectively informing biodiversity conservation and management decision-making.” Although Indigenous inclusion in state-driven biodiversity planning, such as planning for watersheds, is important, it is not at the heart of Indigenous-led watershed planning.

Values behind Indigenous-led watershed planning, which can include interconnectedness, self-determination, education, and resilience, among others, are what make Indigenous-led watershed planning different from dominating non-Indigenous watershed planning practices. For example, water is a sacred life-source and holds cultural significance for Indigenous peoples. As noted in the First Nations Integrated Watershed Planning guidebook, created by the Centre for Indigenous Environmental Resources (CIER), First Nation-led watershed planning asks different questions than non-Indigenous-led watershed planning – questions such as: “if water is alive and represents life – if we are all connected and embody an ethic of reciprocity in our decisions and daily lives – what would be the different outcomes of a watershed planning process?”

Stewardship is integral to Indigenous-led watershed planning. The National Indigenous Guardians Network (NIGN) is an Indigenous-led and Canadian federally-funded pilot project – a network of Indigenous stewards of the land, water, and ice. Inspired by a similar network of Indigenous environmental stewardship in Australia, the NGIN has engaged in watershed planning projects across Canada. Furthermore, Indigenous communities, on their own, or in partnership with universities, are creating climate adaptation plans that include watershed planning. For example, the Karuk Tribe has created its own Climate Adaptation Plan which includes practices to protect rivers and riverbeds (i.e., riparian practices). Furthermore, the Tribal Climate Tool, a partnership among Indigenous communities, including the Swinomish, and the Climate Impacts Group at the University of Washington, provides data to help Indigenous communities make their own climate adaptation decisions, by including measurements, such as rain fall and temperature.

Indigenous-led watershed planning can strike a balance among diverse cultural values, as well as needs of the natural environment, and of Indigenous communities. Some communities may consider including economic development priorities in their watershed plans too, such as energy conservation and generation projects, while protecting Traditional Ecological Knowledge (TEK). Climate adaptation plans that are rooted in both present needs and values and future aspirations, enable Indigenous communities to adapt to environmental changes as they happen, and hold the potential to enable Indigenous people to adapt to climate change better than ever before.

 

By Leela Viswanathan

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