CALS601 Assignment 3: Part 2-Conference Reflection
As I come to the end of my degree, I can’t help but reflect on the journey that it has been to get to this point. There have been many twists and turns along the way and much adversity that had to be sifted and waded through. There will always be bumps in the road. This is what climate action leadership is, the constant overcoming of adversity, and it is reflected in so many areas of my own life.
This past weeks Climate events at RRU along with the two day Climate Accelerator led by Solvable reminded me of the reasons why I am immersed in Climate Action Leadership work. I am a values driven person and my belief system dictates much of how I walk this earth. I try to live and work gracefully and at ‘the pace of the land,’ as my good friend Cristina Armstrong of Stewards of Sc’ianew reminds me. Specifically, the values that came up for me in this weeks conference were that of family, community, and reconciliation.
When I started this program my oldest daughter was one year old and at the conclusion of my degree I am blessed to now have three daughters( 4 and a half, 21 months, and 6 weeks). I am extremely proud to have made it to the finish line. It has been a long and trying road. Fatherhood and being a parent shifted my perspective on life, as it does to many. Most importantly, I want to live by example and show my girls the importance of respecting the land and that investing energy, effort, and time into what you believe in is important. I want my girls to be raised in a space that upholds relationship with the land and our natural environment. Hatala et al. (2019) add that in Cree the word “Miyo-wicehtowin…mean[s] having or possessing good relations…with the land…and mother earth” (p. 122). Good relations is essential to all things and we must rediscover the meaning of what that is and how it looks. At the very least, if I can raise my children with the value and belief of land stewardship at the forefront I am doing my part in this race against time.
Second, the value of community came up often in this past week. How are we able to do this work if we don’t surround ourselves with similar and like-minded folks? The reality about the climate action space is that, although, it is filled with hope it is simultaneously filled with grief, loss, and immense worry. However, embedded in the anxiety of climate change are incredible people fighting and working everyday to prioritize mother earth and her needs. I saw this first hand throughout the past week. There are brilliant minds and hearts at work to heal our damaged land and infiltrate the minds of the disbelievers to get them on our side. McGregor (2014) defines transdisciplinarity as “going beyond disciplines to engage civil society” (p. 201). We need to be creative in how we communicate the need for climate action and we need to do so in a heart centered way.
Lastly, reconciliation came up time and time again or ‘reconciliation in action,’ as I like to call it, and my role as an ally in that space. I am a firm believer that Indigenous leadership and the use of traditional ecological knowledge is the most important step towards revisioning and recreating a future of proper land stewardship. This starts with governments giving land back that was unjustly taken from the Indigenous peoples and listening, truly listening, to what Indigenous communities have to say. In addition, colonial culture and society has a massive role to play too. The work can’t simply be done by those who had their land and culture stripped away. All of us ‘uninvited guests’ on Indigenous land must work hand in hand with Indigenous leaders and youth voices. That is true reconciliation-a collective effort centred around a unified belief. I have always said that every movement requires people from across every isle, belief system, and cultural background. That is how we move forward with inclusivity and momentum. The western world has to understand that allyship is needed in climate action. That starts with inner reflection and decolonizing the colonizer inside of all of us. Kluttz et al. (2019) add that “Co-existing and, through that, co-resisting requires compassion. Compassion for oneself, as an ally attempting to decolonize oneself, and compassion for Indigenous peoples… An ally’s…personal decolonization journey should include a combination of conscience, values, and a commitment to staying open to constant self-evaluation and self-correction, without ego” (pp. 63-64). This is how we move forward. It is first through the acknowledgment of wrong doings but then it is through action. How do we, as the colonizers, collectively act in a way that reflects the true meaning of reconciliation?
As I come to the end of this blog and the end of my time in the inaugural MACAL cohort this does not mark the end. It marks the beginning of a new journey. One that surely will have many unknowns and more twists and turns. I am determined and ready to face those head on with my toolkit rooted in compassion, love, and forward thinking. As a climate action leader. As a father. And as a Ally.
May we protect the land so that it may nourish our children, as it has nourished us.
Onwards. Forever and Always.
References
Hatala, A. R., Morton, D., Njeze, C., Bird-Naytowhow, K., & Pearl, T. (2019). Re-imagining miyo- wicehtowin: Human-nature relations, land-making, and wellness among Indigenous youth in a Canadian urban context. Social Science & Medicine, 230, 122–130. https://doi.org/10.1016/j.socscimed.2019.04.012
Kluttz, J., Walker, J., & Walter, P. (2019). Unsettling allyship, unlearning and learning towards decolonising solidarity. Studies in the Education of Adults, 52(1), 49–66. https://doi.org/ 10.1080/02660830.2019.1654591
When I set out to start and create the IndigeMind climate action program I didn’t know what to expect. I was full of passion and a desire to instil change in my community, just as RRU encourages us to be change-makers and visionaries. I took that notion very literally. In the span of the past year I have started a climate action program, department, and mapped out a vision for a future where Indigenous youth leaders are at the forefront of the climate action movement.
IndigeMind adheres to the Truth and Reconciliation’s Calls to Action of “establish[ing]…community based youth organizations that deliver programs on reconciliation and [climate action] (TRC Calls to Action, 2015, p. 8). I focused a lot on the idea of reconciliation in action while bringing this vision to life. As an ally, I wanted to do what so much of our western society has yet to figure out, that often taking a step back, listening, and creating safe space can be the most powerful action you can take. IndigeMind has become just this. It is a place for reconnection, growth, exploration, and most importantly, it allows for a safety net that our Indigenous youth so often do not have the luxury of experiencing. The land is our very best teacher and if we listen, calmly and intentionally, we can begin to observe the intricacies of its beauty that need more attention and care. Land based learning is essential in both reconciliatory efforts but also in nurturing and raising our next generation of climate leaders. Fast et al. (2021) note that “many urban Indigenous youth are living experiences of disconnection from their communities due to colonialism and the barriers it presents to reconnection…The benefits of land-based learning range from centring Indigeneity and confronting settler colonial forms of education to regenerating intergenerational teachings and increasing the spiritual and cultural wellbeing of participants” (p. 120).
Prior to IndigeMind, I felt an obligation to do right by the land and carve out a life where I could have a positive impact. When I was introduced to MACAL it came at the right time, as I felt who I am as a person was reflected in the program itself. IndigeMind is also an extension of who I am and what I believe in with every aspect of its existence precisely designed in line with my values and belief system. Dr. Henrietta Mann eloquently adds that “we have spiritual responsibilities to renew the Earth and we do this through our ceremonies so that our Mother, the Earth, can continue to support us. Mutuality and respect are part of our tradition. Somewhere along the way…you have to give back to the land” (Ritchie, 2020, pp. 55-56). Although I am not of Indigenous ancestry, my family worked the land for their living for generations and I was raised to respect the land just as I would respect any other living entity. Mother Earth breathes life into all of us and without her none of us exist. It is up to us to care for her, as climate change continues to rattle the very fabric of our existence and, although, my impact may be small at least I am living and breathing climate action leadership.
IndigeMind came about as a direct response to a lack of land based programming and cultural safety for Indigenous youth in our school systems. As a counsellor in Victoria’s School District 61, I observed this first hand working solely with the Indigenous population and I eventually asked myself what really needs to change? Youth need to be out on the land. It’s that simple. Additionally, the climate field is still too rooted in western ideology and science. Indigenous peoples have stewarded the lands for thousands of years and did so in harmony and, what we now would call, a regenerative approach. There was no exploitation or mass extraction of resources. That came when the white man arrived and, unfortunately, that same mentality has led us to where we are today-a wounded natural world out of equilibrium.
The need for educational curriculum that is focused in Indigenous knowledge, taught by knowledge keepers, and out on the land is the most direct way to create engaging and transformative spaces for our youth. So I asked myself, what is needed to increase Indigenous youth engagement in the climate action space? The answer quickly became to “deliver educational programming in [both] Western Environmental Science and Traditional Ecological Knowledge…to youth of first nation ancestry, in a culturally relevant context…provid[ing] an opportunity for the students to [be] expose[d]…to the choices available to them upon [program] completion” (Soaring Eagle Project, 2001, p. 3).
IndigeMind is not just focused on getting youth back out on the land. We believe in preparing youth with the necessary skills to enter into the work force in climate related jobs with the overall goal of increasing indigenous youth voice in the climate sector. In the process, the reclamation of culture and traditional ways of knowing can occur. So many of the youth I work with are disconnected from their home communities and traditional ways of life. However, land-based programming can become the pathway to reconnection. Simpson (2002) adds that “founding Indigenous Environmental Education programs within Indigenous Knowledge systems is one of the most important ways of strengthening our cultures, promoting environmental protection, the realization of sustainable local economies, and supporting students through healing and decolonizing” (pp.16-17).
The IndigeMind program has become a very prominent part of my life. Started in partnership with my studies at RRU, I have learned so much about myself, how to lead in this space, and how true allyship looks. It is deeply important to me that I lead in a way that is collective and upholding of the strengths of those I am fortunate enough to work with and walk along side of. Kluttz et al. (2019) remind us that “co-existing and, through that, co-resisting requires compassion. Compassion for oneself, as an ally attempting to decolonise oneself, and compassion for Indigenous peoples… An ally’s…personal decolonization journey should include a combination of conscience, values, and a commitment to staying open to constant self-evaluation and self-correction, without ego” (pp. 63-64).
The youth are our future. We put our hope into each of them to continue the legacies that we, as their parents, mentors, and teachers leave behind. As a father who two young daughters, and a third on the way, I am reminded of my profound hope that my girls can experience the beauties of the natural world in the same ways that I have. Although, this may seem out of reach there is the opportunity to re-teach respect for the land and those whom have come before us. That life itself requires cohesion, collaboration, friendship, and unity. We rely on one another for so many things just as the land does. And it is time to put the needs of our planet at the forefront with the voice of leadership coming from our youth.
Onwards. Thank you and may the journey continue just as it is meant to.
Resources
Fast, E., Lefebvre, M., Reid, C., Deer, W. B., Swiftwolfe, D., Clark, M., Boldo, V., Mackie, J., & Mackie, R. (2021). Restoring Our Roots: Land-Based Community by and for Indigenous Youth. International Journal of Indigenous Health, 16(2). https://doi.org/10.32799/ijih.v16i2.33932
Kluttz, J., Walker, J., & Walter, P. (2019). Unsettling allyship, unlearning and learning towards decolonising solidarity. Studies in the Education of Adults, 52(1), 49–66. https://doi.org/10.1080/02660830.2019.1654591
Ritchie, J. (2020). Movement from the margins to global recognition: climate change activism by young people and in particular indigenous youth. International Studies in Sociology of Education, 30(1-2), 53–72.
Simpson, L. (2002). Indigenous Environmental Education for Cultural Survival. Canadian Journal of Environmental Education, 7(1), 13-25. https://cjee.lakeheadu.ca/article/view/271
The Victoria Native Friendship Centre is currently under a massive organizational restructuring. The purpose of the restructure is to streamline services and merge departments to improve overall supports for Indigenous folks both on and off reserve. It is a transition that the organization has wanted to do for some time now. However, “the challenge [of organizational change]…has become even more significant…as current change management best practices are increasingly inadequate to deal with the accelerated pace of change” (Kerber & Buono, 2018, p. 56). There is much change on the horizon but I do believe that, overall, it will benefit the growth of programs like IndigeMind allowing for additional support and collaboration from within the organization.
IndigeMind is its own department at the VNFC along with being its own climate action program. The department still consists of one person, myself, and the current merge will allow me to collaborate more with existing staff at the organization and, most importantly, utilize the services of other staff members whose tasks will include helping me brand and promote the program within Greater Victoria. Although I am excited to be getting some support I am also hesitant about too much promotion for a program that, in many ways, needs to stay small for the time being. Until I have secured more grant funding to hire part time or permanent IndigeMind staff any and all IndigeMind related tasks fall to me, as I am the creative mind behind the program, the facilitator, the promoter, the marketer, the administrator, and the curator. I currently operate the duties and roles of so many job titles and there is only so much capacity I have. Additionally, if we promote too much how would I be able to manage interest? I don’t want to have a waitlist of 50 kids like every other youth specific service on the Island. I firmly believe that once IndigeMind is fully promoted we will need to have multiple cohorts running simultaneously. Up until this point, much of our promotion and recruitment has come from word of mouth and my extensive network from years of working for the VNFC. Things take time to grow and develop and there is no need to rush it. My goal is that IndigeMind is around for a very long time, whether it is run solely by me or not. It is for the youth and our future leaders and rushing a new program can, unfortunately, lead to its demise.
The merger of departments will allow for me to run the IndigeMind program during the day out of our youth drop in space at the Friendship Center. I am working on scheduling local restoration work that will allow for more accessibility within the program as opposed to necessary vehicle transportation. Youth interested in getting supports or services from the Youth Department will have their first contact point be IndigeMind. This will help me with recruitment and also allow youth who do not have support workers to still get connected to the Friendship Centre through the immense benefits of land based programming. It is a change that will be positive for IndigeMind but may take time to come to fruition just as any change does. Change can be difficult but it is necessary for growth. Russ (2008) adds that “organizations do not change through automation…rather, change is implemented and sustained through human collaboration” (pp. 199-200). May the journey continue. Onwards.
Russ, T. L. (2008). Communicating Change: A Review and Critical Analysis of Programmatic and Participatory Implementation Approaches. Journal of Change Management, 8(3-4), 199–211. https://doi.org/10.1080/14697010802594604
In the last episode of the IndigeMind Podcast series, I spoke with Kyle Carter (“Spider Red Stone Boy”) about his experience in the IndigeMind program, his belief system, and the importance of culture in his life. Kyle is both Métis and Cree with family ties to the Prairies and, specifically, rural Saskatchewan. He is a proud descendent of Louis Riel and an advocate for his people, the value of cultural teachings, and land based knowledge.
Kyle is a young man whom we call a knowledge keeper in training. Over the years he has learned from elders both in the Friendship Centre community and at ceremonial gatherings, such as Sundance, just outside of Merritt, BC. He has a natural ability to teach and share his immense knowledge of medicinal teas and the uses of many medicinal plants. Our hope is to soon hire Kyle as our first Youth Climate Ambassador to honour him as a youth leader and hold him up for his strengths. It has been a privilege to walk with Kyle over the years, witness his growth, and admire his transformation into a strong Indigenous climate leader.
Today, I had the honour of speaking with one of our first graduates of the IndigeMind Climate Action Program, Logan Ballegeer. Logan is incredibly passionate about watershed conservation efforts and, specifically, the integration and need for more Indigenous knowledge systems in the Climate Action movement. He will be moving to Powell River at the end of September and plans to enrol in the Ocean Bridge program with Ocean Wise. The program empowers young leaders to take action for ocean conservation and develop their own project centred around their specific interests and passions.
I look forward to mentoring Logan and following his journey as he continues to become a climate leader in his community. He has immense knowledge and so much to share. I am proud of how far he has come (I have known him now for five years) and I have nothing but optimism and excitement about where the next chapter of his leadership journey will take him.
Today, the IndigeMind Climate Action program had its first joint beach clean up with the Youth to Sea program from Ocean Wise. Youth to Sea is a 10-month youth centered program (ages 15-18) aimed at helping youth gain the practical skills to become stewards of our oceans and change makers in their communities. Although the program is not specific to Indigenous youth, it is learning about its role in reconciliation and how to be an ally to local nations here on Vancouver Island. The cohort that we met up with was the inaugural Victoria Youth to Sea cohort. The program has been running for many years but in cities across Canada such as Vancouver, Halifax, and Montreal.
Caring for our oceans is very in line with IndigeMind and our vision of fostering the next generation of Indigenous Youth Climate Action leaders. The “oceans play a key role in climate regulation especially in part buffering the effects of increasing levels of greenhouse gages in the atmosphere and rising global temperatures” (Reid et al., 2009, p. 1). As our ocean temperatures warm and the marine ecosystems continue to dramatically shift, we are confronted with the pressing reality that a shifting climate impacts our waters, millions of aquatic species, our food supply, and coastal communities around the world. In addition to over fishing and the impacts of oil spills, our oceans are suffering other forms of pollution and human waste products can be found on every beach. As noted by Jorgensen et al (2021) “marine litter, the majority of which is plastic, is one of the most pressing global environmental challenges impacting the planet [and] one way coastal communities respond to this challenge is through the environmental stewardship practice of volunteer beach cleanups” (p. 153).
We decided it was time to take it upon ourselves to start a monthly beach cleanup in collaboration with other youth climate focused groups on Vancouver Island. Although we couldn’t this time, our plan through IndigeMind is to focus our efforts on local reserve beaches where there is visibly more trash than off reserve. Although the need is greater on reserve beaches for regular cleanups gaining approval to do so comes with more unfortunate hurdles. My initial hope was to go to the beaches of one of two local Nations on Southern Vancouver Island, the Tsawout or Tsartlip Nations, whom we work with in the IndigeMind program, and do a community clean up. However, I was reminded of the politics on reserve and the understanding that both relationships and projects take time to unfold and come to fruition. In order to plan a beach clean I needed to get approval from Chief and Council which I could not obtain given our limited time frame. My intention is to focus future IndigeMind beach clean ups only on reserve and invite ally youth groups and climate organizations to join as an active expression of reconciliation.
All this said, our day on Dallas road with Youth to Sea was a huge success. The beach was quite clean to begin with and the city clearly invests money into one of its most tourist heavy locations. Problematic from the standpoint of seeing the city also invest in initiatives that centre around relationship building and reconciliation with local Nations. However, an opportunity for programs like IndigeMind to bridge that gap.
Both groups met at Spiral beach on Dallas road at 10:30. Nadia Salmaniw, co-founder of IndigeMind, led us in a grounding and land acknowledgement, and then we headed to the beach to begin our clean. Youth to Sea graciously provided us with pickers, buckets, and data sheets to track types of trash that we found for a larger data collection done by Ocean Wise. We walked the beach for 2 hours and then gathered for the last hour to share lunch and sort the trash that we found.
Upon completion of the day their was excitement about the next time our groups get together. Although there are many youth groups that focus on climate related endeavours there is not always cohesion and collaboration. We need more hands on deck and an important step in ones leadership journey is to learn how to walk parallel paths with those fighting the same fight and those hoping to carve out a brighter future for our planet. My hope, is that these collaborative efforts shows that to our youth and is a start in the right direction.
References
Jorgensen, B., Krasny, M., & Baztan, J. (2020). Volunteer beach cleanups: civic environmental stewardship combating global plastic pollution. Sustainability Science. https://doi.org/ 10.1007/s11625-020-00841-7
Sims, D. (2009). Advances in Marine Biology. Volume 56. Academic Press
Today, I spoke with dear friend, colleague, and fellow visionary, Nadia Salmaniw, who co-created the IndigeMind Climate Action Program with me back in 2021. Nadia has roots to the Haida Nation on her mother’s side and Ukraine on her father’s side. Along with her new role within IndigeMind as the Head of Land-Based Education, she is also the Director of the CEER (Career, Employment, and Educational Resources) department at the Victoria Native Friendship Centre where she has worked for the past decade. Nadia is deeply passionate about our youth, the land, and finding ways to heal the deep traumas associated with intergenerational trauma. She is an advocate for the climate and, like me, believes that our youth are the future and must be equipped with the tools, traditional knowledge, and cultural practices to become the climate leaders of tomorrow.
The Sc’ianew Nation, like many other nations on Southern Vancouver Island, is investing in food security initiatives to educate, inform, and provide healthy and sustainably grown food for nation members. As highlighted by Cidro et al. (2015) “access to safe, affordable, and nutritious food is an obstacle facing many Indigenous people…while food security [remains] an urgent social, economic, cultural, and health issue” (p. 24). Through the leadership and guidance of Stewards of Sc’ianew and the support of the IndigeMind Climate Action Program funds were provided for the building of greenhouses, traditional/medicinal plants from Satin Flower nurseries, and a variety of vegetable plants from other local nurseries.
As part of a two day workshop, IndigeMind participants assisted, first, with the assembling of two-thirty foot greenhouses and, second, the planting of the greenhouses with the plants provided through the food security initiative. IndigeMind participants worked the first day with youth from the Sc’ianew Nation to build the greenhouses learning about proper assembly, maintenance, and the teamwork required to build large and durable structures. By the end of the first day both greenhouses were assembled. There were issues securing the coverings, as the material was low grade, however, extra reinforcements were installed to prevent the wind from blowing off the coverings. Sc’ianew is right on the water and is susceptible to large gusts of wind and powerful wind storms throughout the year so it was essential that the greenhouses were not only installed correctly but were secured properly. The base of the greenhouses were staked to the ground and the tarps were weighted down on the exterior using 2’ by 4’ pieces of dimensional lumber found at the shop.
Day two of the workshop consisted of hauling in wheel barrows full of dirt, preparing rows, and planting the inside of one of the greenhouses. A local earthworks company brought in approximately 15 cubic yards of high quality gardening soil to be used for constructing rows and building up the organic matter in the more compact and clay based soil in the area. The youth naturally selected tasks and worked together. It was inspiring to see the camaraderie develop and the ease at which the group tackled the tasks, including moving heavy wheel barrows of dirt and working in tight spaces inside of the greenhouse.
Once the dirt was brought into the greenhouse and the rows were built the plants were taken out of the nursery containers and placed into a large bin of rooting hormone. The rooting hormone was made from the willow tree and the same rooting liquid that the participants learned how to make with Tsawout Elder, Earl Clayton Jr. in the first cohort. The youth let the roots of the medicinal plants sit in the liquid for 15-30 seconds and then passed the plant to the youth in charge of planting. This went on for some time until the entire greenhouse was fully planted with sea blush, prunella vulgars (self-heal), alumroot, salal, and wild strawberry with yarrow and Oregon grape planted in open air outside of the greenhouse. More dirt was then brought to the base of a beautiful and natural rock wall on the backside of the greenhouse where nearly 100 yarrow plants were put into the ground in a zone that resembled their natural habitat.
After all of the plants were put into the ground there was a feeling of satisfaction and accomplishment that could be felt within the group. The activity was practical hands on learning out on the land, like everything we do in IndigeMind, and the days work could be seen. It was tangible. Once mature and ready for harvest, Cristina Armstrong will lead IndigeMind cohorts in salve and balm making workshops using the medicinal plants from the greenhouse and traditional recipes from her family.
Food security is an essential part of Indigenous communities reclaiming their history, culture, and identity. Coté (2016) adds that on Vancouver Island, “the Nuu-chah-nulth-aht are actively engaging in decolonization and sustainable self-determination through reinstatement of authority over ha-huulhi (ancestral territory) and through the development of strategies and implementation of policies aimed at the sustainable production and consumption of traditional foods through an ecologically sound food system that honours sacred relationships to land, water, plants and all living things” (p. 11). With more Indigenous specific food security initiatives concentrated both on and off reserve Indigenous youth can learn traditional knowledge and become change makers in their communities.
References
Cidro, J., Adekunle, B., Peters, E., Martens, T. (2015). Beyond Food Security: Understanding Access to Cultural Food for Urban Indigenous People in Winnipeg as Indigenous Food Sovereignty. Canadian Journal of Urban Research, 24(1), 24-43. https://www.jstor.org/ stable/26195276
Coté, C. (2016). “Indigenizing” Food Sovereignty. Revitalizing Indigenous Food Practices and Ecological Knowledges in Canada and the United States. Humanities, 5(3), 57. https:// doi.org/10.3390/h5030057
Prior to beginning the journey of running and creating the IndigeMind Climate Action program, there was much anticipation and unknowns. How would the program be perceived by participants and community? How would I be able to measure its success? Would I be able to generate consistent interest and attendance throughout the program? Many questions arose that I was unable to answer until I lived the experience of operating the program day to day. IndigeMind’s first cohort exceeded any and all expectations that I may of had. Our youth were engaged and participatory, they listened and shared when the time was right, and they respected the elders who taught them and the land that welcomed us throughout our restoration days. Each youth brought a piece of themselves that made the group dynamic unique. And in the end, they all embarked on the beginning of their climate action leadership journeys.
On the final day of our program we had a small graduation event at our workshop space in Sc’ianew. We invited all of the elders and knowledge keepers who gave their time to make the program a success, as the “Elders are keepers of tradition, guardians of culture, the wise people, the teachers…who safeguard knowledge” (Simpson, 2002, p. 17). The day before we took the youth salmon fishing and brined and smoked the salmon that we caught for the graduation. I was touched to see so many folks attend who had been a part of the 7-week program along with others who were invited. We sat in a large circle to adhere to local protocol and elder Earl Clayton Jr. from the Tsawout Nation opened the ceremony in prayer. After Earl’s opening, I spoke about the program, the journey we have taken to get to where we are, and all of the remarkable youth and elders whose energy, knowledge, and passion turned what was just an idea in our minds into a beautiful reality.
What happened next, is what I consider the most profound part of our entire program. When we first envisioned a graduation, we spoke of it being youth driven and allowing each participant to stand up and share what they learned along with what they hope to do as climate action leaders moving forward. I had prompted each youth that we wanted them to share a few words but had no idea what to expect. What happened next was incredible. Each youth got up and shared what the program meant to them and what they had learned. They shared about how they ‘hate’ school and how IndigeMind showed them that they can still do something with their lives that is valuable and meaningful. They spoke about their struggles with depression and anxiety and how being on the land and immersed in culture improved their mental health. They spoke about plans to start their own restoration projects at local parks. It was an incredible and moving ceremony that led to teary eyes for many in attendance. Personally, to see the youth make a public declaration to their community and be open and honest about their struggles was powerful. It once again reinforced the need and importance of land based programs like IndigeMind, which creates an opportunity and safe space for growth and exploration that isn’t found anywhere else for many of these kids. I felt immensely proud to of witnessed such leadership transformation and encouraged each youth to continue on with their journey. I reminded them that this was just the first step and that we need more Indigenous youth leaders at the forefront of the present and future of climate action. As noted by MacKay et al. (2020) “the climate action movement has created new ways of thinking about the power and voice among youth, [especially] Indigenous youth” (p. 3). Youth voices are essential and are needed now more than ever to lift up and raise the climate action agenda.
To conclude, I am honoured and humbled to be in the role that I am in and grateful to learn from the youth, elders, and knowledge keepers that I am fortunate enough to spend my days with. It is a transformation experience for me as well and has influenced my own leadership journey.
References
MacKay, M., Parlee, B., & Karsgaard, C. (2020). Youth Engagement in Climate Change Action: Case Study on Indigenous Youth at COP24. Sustainability, 12(16), 6299. https://doi.org/ 10.3390/su12166299
Simpson, L. (2002). Indigenous Environmental Education for Cultural Survival. Canadian Journal of Environmental Education, 7(1), 13-25. https://cjee.lakeheadu.ca/article/view/271
In part two of the IndigeMind Podcast Series, Tony speaks with friend, collaborator, and colleague, Cristina Armstrong of the Sc’iancew Nation on Vancouver Island and Seabird Island Nation on the Fraser River. Cristina is the Founder and Director of the Stewards of Sc’ianew Society, a non-profit founded in 2021 that focuses its efforts on rehabilitating the environment by removing invasive plants and growing and restoring Indigenous habitat. At the start of 2023, IndigeMind and the Stewards of Sc’ianew partnered to launch the first two IndigeMind cohorts. Cristina has been at the forefront of the evolution of the IndigeMind Climate Action program, helping to organize workshops, and bring in elders and knowledge keepers from her vast network. She is an incredible leader rooted in culture, an action oriented advocate of the natural world, and an example of how hard work and perseverance can manifest into a remarkable success story impacting the lives of hundreds of youth. She motivates and supports me to continue to grow IndigeMind no matter the difficulties or bumps in the road and I am grateful that she was willing to donate her time and join my mini-series podcast. I hope that you enjoy our conversation below.
The Cedar tree holds significant cultural symbolism for many west coast First Nations communities. Its branches protect people and keep evil spirits away. Its bark is stripped and used for the weaving of baskets, headbands, necklaces, and many other cultural and traditional objects used in ceremony. In addition, cedar has been used “to provide housing, transportation, clothing, heating, tools, storage, medicines, and [is] still used for functional purposes, artistic expression, and spiritual practices” (Castleden, 2007, p. 6). It is also referred to as ‘The Tree of Life’ for what it provides and has provided Indigenous peoples for thousands of years.
The IndigeMind Climate Action program was lucky enough to have knowledge keeper, Charlene George, from the T’Sou-ke First Nation run a two day cedar weaving workshop out of our home base on Sc’ianew territory. The two day workshop was meant, in part, to show participants the complete process from the harvesting of cedar to the curing, drying, and weaving of it. Properly curing cedar can take months and requires a particular temperature and air humidity and, although, the youth experienced what it was like to harvest cedar they learned to weave it from cedar that was harvested and cured over the past year. Charlene George was kind enough to supply cedar that she had personally harvested.
The experience of witnessing the youth harvest the cedar was beautiful and quite profound. Charlene George first spoke to the tree and asked for its blessing. She then carefully and precisely cut a slit towards the bottom of the tree. She mentioned to all of us in attendance that she wasn’t sure if we would harvest today. The temperature called for a hot day and she didn’t want to harm the tree. She added that harvesting cedar from a tree that is healthy and old enough does not actually harm it if done properly and in the right conditions. Most can continue to grow and heal over time. Unfortunately, due to climate change, increased long periods of heat, and shorter precipitation windows the cedars throughout the west coast and, specifically, on Vancouver island are dying in large numbers annually.
After Charlene cut the slit at the base of the tree she gently wriggled her fingers and then full hand under to begin to the lift the bark off of the tree. She looked behind her and asked if a youth would like to participate. One of our youth immediately jumped in and placed his hand where Charlene’s was and began to slowly pull with one hand and guide his pull with the other. The energy of the space was palpable. There was silence all around except for the separating sound of the bark being pulled from the tree. The pull was nearly twenty feet long and went a good distance up the tree. As a group, we then cleaned the cedar pull of pitch (sap) and the rougher outside layer of bark to prepare it to be rolled and cured over the next several months.
The experience of harvesting the cedar was visibly impactful for the youth involved in the two day workshop. The second day consisted of learning how to weave cedar. The amount of care and concentration shown by the youth was clearly reflective of the experience of harvesting from the day before. It taught them to slow down and to show respect for the process. Zahn et al. (2018) add that ”Indigenous teachings provide the invaluable reminder that humanity must respect nature and act accordingly with practices of reciprocity, conservation, and protection of natural systems long-term”(p. 327). Charlene George also shared that the energy you bring in to the harvest is reflected in the overall experience. That if you have negative thoughts you must leave them elsewhere prior to harvest or to not harvest at all as that energy can be felt by the tree.
At the end of the second day, each participant had woven at least one bracelet out of cedar that they had individually stripped for size and length. They were taught to gift the first item that they wove, as it is customary in tradition to gift the first away. It was a powerful two days and I, too, learned so much about the ‘Tree of Life’. A tree that has sustained, nurtured, and supported Indigenous people from generations.
References
Castleden, H. (2007). [Thesis]. As Sacred as Cedar and Salmon: A Collaborative Study with Huu-ay-aht First Nation, British Columbia into Understanding the Meaning of “Resources” from an Indigenous Worldview (pp. 1–137).
Zahn, M. J., Palmer, M. I., & Turner, N. J. (2018). “Everything We Do, It’s Cedar”: First Nation and Ecologically-Based Forester Land Management Philosophies in Coastal British Columbia. Journal of Ethnobiology, 38(3), 314. https://doi.org/ 10.2993/0278-0771-38.2.314
For me, music and the natural world are deeply linked. There is rhythm in the wind and the sound of water trickling down a creek bed. Or song in a crows call as the trees gently sway and dance in the breeze. I have always been called to both music and nature and it is no surprise to me that I have found myself embarking on a career of climate action leadership. It has always been with me deep inside and is a part of who I am-a musician and a climate action leader.
What I wanted to incorporate into CALS692 was my artistic self as a form of ‘academic’ expression. How can we integrate music into an academic context? I like to think that I found a way to do so along with the support of my supervisor, Dr. Robin Cox. Throughout my journey building and leading the IndigeMind Climate Action Program I wrote a song titled, Ode To You. It is written for the land and expresses my hope that we can begin to not only mend our broken relationship with the natural world but acknowledge, through reconciliation, the Indigenous peoples whose land that was unjustly taken.
Ode To You has now been fully recorded by my band, CALICO, and mixed and mastered by my good friend, producer Braeden Ragno. We will be releasing it alongside our third studio album titled, Northern Girl, this upcoming fall of 2023.
You can find the song and the lyrics to Ode To You below.
Thank you for listening and I hope that you enjoy it.
Tight fields
In the Sun
Underneath the marigolds
Blue sky
In my eye
Mother wait a little while
I’m stuck in denial
Don’t cry
All my wild
Deep inside
I’m along for the ride
I’m a little bit confused about the way that it all goes down
I keep searching for a reason to keep from spinnin’ round
You’ve been used
And abused
Feeling like a let down
It kind of feels like a fall out
Be wise
Mother tide
Drop the line
There’s nothing left to find
Forest breeze
In the trees
Why you gotta hide from me?
It just ain’t right to flee
I’m a little bit confused about the way that it all goes down
I keep searching for a reason to keep from spinnin’ round
I’m a little bit confused about the way that it all goes down
Below are links to both our website and spotify page for more music. Many of these songs are inspired by the profound beauty of the Pacific Northwest and all written by me.
In the first part of a mini-series podcast on the evolution of the IndigeMind Climate Action Program, Tony speaks with good friend and Co-Founder Chris Jim of the Tsawout Nation on Southern Vancouver Island. They speak about how the idea of IndigeMind came to be, why we need land-based programming for Indigenous youth, and the importance of Indigenous youth led climate action efforts as a path forward. Chris Jim is a leader in his community and a man who inherently embodies the most essential components of genuine, grounded, and culturally centered climate action leadership. Please enjoy our conversation below.
There is nothing quite like harvesting food from the land. It is ingrained in all of us. Regardless of where we are from all of our ancestors learned to live and subsist off of the land that surrounded them. Communities developed deep relationships with the ecological systems they lived within as it was needed for survival for either consumption or trade. Local Indigenous communities on Southern Vancouver Island lived off of the diversity of food provided by the abundance of the coastline from shellfish to salmon and herring to octopus, sea cucumber, and urchin. The land provided and communities nurtured their relationship with the natural environment that surrounded them.
Unfortunately, this relationship has changed over time. Historically, “Indigenous knowledge systems and teachings have been integral to preserving Indigenous cultures and traditions, [however], colonization has negatively impacted Indigenous cultures, resulting in a decrease in traditional activities” (Ahmed et al., 2022, p. 1). Due to a variety of factors, communities have lost the ability to fend for themselves. Colonization has stripped Indigenous knowledge of traditional food growing, hunting, and fishing practices. As noted by Ahmed et al. (2023), “traditional harvesting practices which are deeply rooted in familial and social systems of Indigenous communities continue to be negatively impacted by colonization and colonial assimilative policies…[and] this disruption has contributed to the growing issue of food insecurity amongst Indigenous peoples in Canada” (p. 1). In addition to the impacts of colonialism, marine habitats and specie abundance has been dramatically impacted by both commercial overfishing and a changing climate. The abundance that was once known on the coastline is almost non-existent. Herring populations have significantly declined and salmon numbers are incredibly low while restrictions are imposted annually on non-Indigenous fisherman by the Department of Fisheries and Oceans (DFO) to try and allow the populations to rebound. Although, we all know that they will never fully rebound given the warmer temperatures and the increased difficulty to migrate back to spawning grounds. A good friend of mine from the Tla’amin nation in what is now known as Powell River shared with me recently that his grandfather shared that when he was young he used to be able to “walk on the backs of salmon there were so many”. This will never be the case again.
In order to teach and show our youth how to harvest from the land, my IndigeMind Climate Action program implemented a three part fishing, harvesting, and learning of local marine biology component to our first cohort. Each fishing day, a third of our cohort was taken out of the Sc’ianew Marina with an underwater camera to learn how coastal ecology has shifted over time due to climate change and oil spills in the region. In addition, participants learned to both pull crab traps and troll for salmon and lingcod. The experience each day was nothing short of remarkable. Each youth participant glowed when they reeled in a salmon or held a crab for the first time. Youth whom have been dealt a rough hand in life opened up and smiled like I had never seen them smile. It was education that was beneficial to them. An experience that they could leave with a memory and knowledge that they don’t receive in their classrooms within the school district. For me, the experience was yet another reminder of the importance of what we are doing. Not only generating positive experiences for our youth through land based programming but opening up a pathway for them to explore further their interests in climate related professions and opportunities while reconnecting with culture and traditional practices.
Resources
Ahmed, F., Liberda, E. N., Solomon, A. J., Davey, R. J., Sutherland, B., & Leonard, T. (2022). Indigenous Land-Based Approaches to Well-Being: The Amisk (Beaver) Harvesting Program in Subarctic Ontario, Canada. 19(12), 1-39. https://doi.org/ 10.3390/ijerph19127335
Ahmed, F., Liberda, E. N., Solomon, A. J., Davey, R. J., Sutherland, B., & Leonard, T. (2023) Indigenous Land-Based Approaches to Well-Being: The Niska (Goose) Harvesting Program in Subarctic Ontario, Canada. 20(4), 1-29. https://doi.org/10.3390ijerph20043686
The reclamation of stollen land is an integral part of reconciliation in Canada. Furthermore, “Indigenous peoples…are calling for ‘land back’ as they seek to address the ongoing structures of colonialism and revitalize self-determining nations” (Nightingale & Richmond, 2022, p. 12). While it can often be hard to see examples of true reconciliation in action when land is reclaimed to its rightful owner it becomes tangible proof that good efforts are being put forward. This is also essential in increasing Indigenous engagement in the climate action movement as restoration work can begin along with the fostering of Indigenous youth climate action leaders on land that has cultural and traditional significance.
The Sc’ianew nation, located in what is now known as Beecher Bay, BC, shares the peninsula with the Department of National Defense (DND). The reserve, like many in Canada and the US, was given a small portion of land. In the case of the Sc’ianew Nation the DND took the majority of accessible of usable land in the nearby vicinity. In the early 2000s, the Sc’ianew Nation reclaimed a large part of unused DND land. DND claims that it was ‘gifted back’ to the nation but the land always belonged to Sc’ianew and the Nation is proud to of reclaimed it. Not only is it nearly 30 acres directly on the coast with a mix of forest and coastal vegetation, the land is also culturally sensitive and is a burial site to Sc’ianew members dating back hundreds of years. It has become a historical site to the Nation and archeologists now come to study the cairns that can be found along the coastline and tucked within the trees. It is quite frankly an incredible place to step foot in and one can only access it with direct approval from Chief and Council of the Sc’ianew Nation. The IndigeMind program was lucky enough to be given that approval to begin a long term eco-cultural restoration project to remove all invasive species in the area.
On April 11th, myself along with 8 participants of the IndigeMind inaugural cohort and Christina Armstrong of the Sc’ianew Nation headed out to what is now known as ‘Number 2’. In its process of reclamation, the Nation decided to call the land ‘Number 2’ to represent its second reserve. We met with an organization called the Habitat Acquisition Trust. The trust “is a regional land trust that conserves nature on south Vancouver Island…envision[ing] a future where the full array of natural habitats…are healthy and conserved” (hat.bc.ca, n.d.). HAT provided our cohort with equipment and training to begin our project removing scotch broom and Himalayan blackberry from the coastline. This marked the beginning to what will be an ongoing restoration project that the next two IndigeMind cohorts will be involved in.
We spent four hours removing broom and piling it in an area where it could easily be removed and burned. During our break, Christina shared stories about how her people harvested off of the land and lived in harmony with the natural environment. The land was spiritual. I could feel it in the air. Christina spoke much of her ancestors and the duty the young ones have to be climate leaders to honor their ancestors in a good way. That resonated with me deeply. That we have an obligation not only for those yet to come but to those who came before us and paved the way. It made me think of climate action in a different way. Being a climate action leader is not only for the present and the future of our planet but it is also for the past. To remember, honor, and uphold the value of treating the land like a member of our family and re-learning to respect her as we hope to be respected ourselves.
References
Nightingale, E., & Richmond, C. (2022). Reclaiming Land, Identity and Mental Wellness in Biigtigong Nishnaabeg Territory. International Journal of Environmental Research and Public Health, 19(12), 7285. https://doi.org/10.3390/ijerph19127285
Today, Tsawout Elder and knowledge keeper, Earl Clayton Jr., ran a workshop for IndigeMind participants teaching them how to propagate cuttings from native plants and how to make a traditional rooting liquid. The workshop ran out of our ‘home base,’ which is now known to participants as the ‘shop’ in Beecher Bay on the Sc’ianew reserve. The ‘shop’ is a beautiful open space with native and medicinal plants in every corner. The shop began as a meeting space for youth from the Sc’ianew nation to come and get involved in ecological restoration work on the reserve. In the past few years the area around the shop has been completely restored to its natural habitat.
We start each day sitting in circle. Not only is this culturally appropriate and respectful but also allows space for our youth to introduce themselves to the presenter and helps to create an environment where our youth voices can be heard. Speaking up in a public setting in front of community is a starting point on the journey of climate action leadership development that IndigeMind strives to foster and encourage.
Earl Claxton began by telling our participants stories of his youth and changes in the natural environment that he has observed coming from a family of fisherman and harvesters of the land. The stories provide context for the youth prior to engaging in that days activities. They are “stories and metaphors grounded in local culture and language…and valorize collective identity” (Kirmayer et al., 2011, p. 84). After discussion about the importance of ecological restoration and the role of Native plants in restoring harmony to the landscape we took off on a nature walk. Earl taught participants how to identify native plant species including salal, ocean spray, alder, white willow, salmon berry, and oregon grape to name a few. He then taught the group how to properly take a cutting of a branch to propagate. Each youth was encouraged to pick a native species in the area and each went around to take a cutting to bring back to the shop.
When the group returned to the shop, Earl demonstrated how to shave off an adequate amount of the stems epidermal layer to encourage rooting once placed into soil. Five gallon containers with mixed compost and soil where prepared so participants could take their plants home after the days completion.
Next, Earl took the group back out on a walk to show them how to harvest willow tree branches to make a traditional rooting hormone used to help propagated cuttings ‘catch’ and root in new soil. Participants each took rocks and smashed pieces of willow branches and placed the pieces into small mason jars they were given to bring home. The jars were then filled with water that the youth were instructed to leave out in sunshine for 2-3 days to allow the rooting hormone to be released. As an experiment, participants were encouraged to use the hormone on their propagated cutting to see if it would help expedite the rooting process.
The workshop, like every program day, ended in circle where youth were encouraged to share one thing that they were grateful for. As per protocol, Elder Earl Clayton Jr., was thanked by myself, as a representative of the Victoria Native Friendship Center, and the youth for his willingness to share his Traditional Ecological Knowledge, stories, and time and was gifted prior to his departure.
As IndigeMind continues to unfold, I am reminded of the importance of land based programming and traditional ecological knowledge not only as an essential component of climate action but as a tool to develop the next generation of Indigenous youth climate action leaders. Wildcat et al. (2014) remind us that “land based education… [should] reconnect Indigenous peoples to land and the social relations, knowledges, and languages that arise from the land” (p. I). IndigeMind’s purpose is to foster an environment for Indigenous youth leaders to learn how to carry the teachings of their ancestors and elders in order to restore our damaged ecological systems and bring back connection to cultural land based practices.
References
Kirmayer, L. J., Dandeneau, S., Marshall, E., Phillips, M. K., & Williamson, K. J. (2011). Rethinking Resilience from Indigenous Perspectives. The Canadian Journal of Psychiatry, 56(2), 84–91. https://doi.org/10.1177/070674371105600203
Native Plant Seed Saving Workshop with Parks Canada at Fort Rodd Hill
CALS692 Blog #2
IndigeMind is a go and we have just finished our third week of programming for our first ever cohort. The experience, thus far, has exceeded any expectations I may of had going into it. I anticipated it would take time for our community of participants to establish and our vision to come to life. Programs take time to develop but what I have experienced has been quite the opposite and I attribute this to the hours of effort put in to carefully crafting a program that is intentional, interactive, creative, and cultural.
Proper cultural program development requires a sensitive approach. One that both honors and expresses gratitude for being in the position to hold and create space while upholding the sacred responsibility within the role. This is predominantly to insure that the “learning environment [is] relevant to community and culturally respectful to participants and [elders]”(Soaring Eagle Project, 2001). So many Indigenous youth lack immersion and relationship with the land and natural world and I have much pride in bringing to life IndigeMind while often observing in the background watching and learning as knowledge keepers share their immense wisdom. As Redvers (2020 ) notes “in order to promote wellness in Indigenous communities, it is vital to reconnect with cultural identity and practices within an Indigenous pedagogy” (p. 92). I am already witnessing how the youth come alive on the land and the impact it has on their lives. It brings me a great sense of purpose as a climate action leader.
The current success of IndigeMind I attribute to our program model. That is, we believe in keeping the knowledge in the hands of the knowledge keeper and have partnered with one from the Sc’ianew Nation of Southern Vancouver Island to co-create and co-develop our first cohorts curriculum. In many ways, IndigeMind invests into our future Indigenous youth climate leaders while playing the role of a social enterprise by putting money back into community, valuing existing Indigenous leaders for their wisdom and sharing of knowledge. Our current contract with Cristina Armstrong of Stewards of Sc’ianew, an environmental and Indigenous led non-profit, goes until the end of August spanning the length of two full cohorts. As facilitators of IndigeMind, we will take the existing program curriculum and share it with our future partnerships as a model of what our program can look like while giving freedom to the knowledge keeper to bring in their own teachings and vision for the cohort they co-lead. Our intention is to change the location of each cohort so as to increase accessibility for all Indigenous youth in Southern Vancouver Island, both on and off reserve. As our program continues to grow, this same model will be applied. This, I believe, is a way for IndigeMind to grow beyond Vancouver island within any region in Canada where there is one of the 120 Friendship Centers.
References
Redvers, J. (2020). “The land is a healer”: Perspectives on land-based healing from Indigenous practitioners in northern Canada. International Journal of Indigenous Health, 15(1), 90–107. https://doi.org/10.32799/ijih.v15i1.34046
In the short time that I have been in my new role as Head of Climate action for the Victoria Native Friendship Centre and Lead of the IndigeMind Climate Action program I have been confronted with the realities and complexities of building an idea and vision from the ground up. It is not an easy feat and along with the inevitable obstacles comes the deeper understanding of the need for programs such as the one I am helping bring to life. There is a growing acknowledgement that traditional ecological knowledge and western science are both invaluable in the fight against a changing climate. Furthermore, the “founding [of] Indigenous Environmental Education programs within Indigenous Knowledge systems is one of the most important ways of strengthening culture, promoting environmental protection, the realization of sustainable local economies, and supporting students through healing and decolonizing” (Simpson, 2002, pp. 16-17). The current climate action movement, as I like to name it, calls for more Indigenous voices throughout climate action across every discipline, sector, institution, and governing body. IndigeMind was created for this reason and, specifically, to foster the next generation of Indigenous youth climate action leaders.
The IndigeMind program is the evolution of another program my colleagues and I ran out of the VNFC for a couple of years called Mind Medicine. We focused mainly on the mental health of Indigenous youth ages 13-18 and ran programs that aimed at self exploration, reconnection, and managing anxiety and stress. Although we were funded by the YMCA and given a very psycho-educational curriculum to teach to our youth, we soon realized that we needed to Indigenize Mind Medicine and its overly colonial curriculum. As noted by Fast et al. (2021) “the benefits of land-based learning range from centring Indigeneity and confronting settler colonial forms of education to regenerating intergenerational teachings and increasing the spiritual and cultural well-being of participants” (p. 121). We moved away from the textbooks and took the participants out onto the land. What we observed on the land was incredible. The simple observational exercises we led and discussions we held unveiled the true beauty of being out in the natural world. Simply put, when the kids were out in the trees and on the trails without their phones they were different. They opened up not only to the environment that surrounded them but to their true inner self. The pressures of our world left them and so did the immeasurable traumas that so many of them have faced. From this IndigeMind was born. It was birthed from the unavoidable need for more land-based and Indigenous-centric youth programming.
In just two weeks time we will begin our first IndigeMind cohort. We have partnered with an eco-clothing company called Ecologyst in downtown Victoria that will be outfitting our cohorts from head to toe in high quality rain gear that will keep our participants dry during our programming days as they will run rain or shine. My colleague, Nadia Salmaniw, who is from the Haida Nation, will be leading the ‘blanketing’ ceremony of the youth as they get gifted from Ecologyst.
In addition to our partnership with Ecologyst we have also partnered with an organization called Stewards of Sc’ianew led by Director, Christina Armstrong from the Sc’ianew Nation. Our first cohort will be based on Sc’ianew land where Christiana will help with the organizing of traditional knowledge keepers and elders along with planning the locations of our first two ecological restoration projects that will involve invasive species removal and the reintroduction of native plants and traditional medicines. It is an exciting time and one I will continue to reflect on in future blogs.
Onwards.
References
Fast, E., Lefebvre, M., Reid, C., Deer, W. B., Swiftwolfe, D., Clark, M., Boldo, V., Mackie, J., & Mackie, R. (2021). Restoring Our Roots: Land-Based Community by and for Indigenous Youth. International Journal of Indigenous Health, 16(2). https://doi.org/10.32799/ijih.v16i2.33932
Simpson, L. (2002). Indigenous Environmental Education for Cultural Survival. Canadian Journal of Environmental Education, 7(1), 13-25. https://cjee.lakeheadu.ca/article/view/271
My value system is deeply connected to my outlook on life and the way I chose to walk this earth. However, values can be hard to live by at times. We are surrounded by distractions and stressors that can impede in our ability to live and act how we truly wish to. No matter how hard we try to filter through the clutter that surrounds us. Climate action is rooted in so many of the values that I believe in and, because of that, is a career path that has chosen me.
The concept map above portrays what is important to me in both my personal and professional lives. I am an ally and an advocate in my work with Indigenous youth and have been for a number of years. Allyship is deeply important to me. I recently was hired to design and run a youth centered climate action program for Indigenous youth, called the IndigeMind Climate Action program. It represents the intersection between mental health, cultural revitalization, and land based programming. To me, this is reconciliation in action. Helping to create and foster a safe space where re-connection to the self and the land can occur while fostering growth, education, and opportunity for our next generation of climate action leaders.
Climate action calls upon us to be just, equitable, and uphold cultural diversity as we continue to explore solutions to the complex and ‘wicked problems’ posed by climate change. I believe inclusivity, community engagement, and partnerships allow us to build a unified front so that we can adapt and built resilience. The unfortunate reality of our world is that underserved communities are most impacted by climate change. There is an increasing food insecurity crisis and a need for communities to develop more green spaces and prioritize local and regenerative food growing operations. Growing food connects people back to the land and allows for the sharing of traditional ways of knowledge from elders to youth.
Family is a value that is deeply important to me and motivates me in the climate action work that I do. When I became a parent I was confronted with the realization that my children may not witness the natural world in the same day that I did growing up. This is more fact than opinion at this point, however, what I hope to pass on is a respect for the land and those who came before us. The understanding that living in harmony with the land, through a co-beneficial relationship, is attainable through conscious actions and viewing the natural world as an extension of ourselves.
Through a combination of Traditional Ecological Knowledge (TEK) and western science I believe that we can help heal and repair some of the self-inflicted wounds we have subjected our planet to. In addition, it is a step in the right direction to heal relations with Indigenous communities and show the prioritization of acting in accordance with the Truth and Reconciliations Calls to Action and “establish…community based youth organizations to deliver programs on reconciliation [and climate action]” (TRC Calls to Action, 2015, p. 8). Action is a value that is rooted in my core and, more than anything, it shows what we truly stand for. As a climate action leader, I take it upon myself to live and act by my values to ensure a future for our planet and all who inhabit it.
A changing climate and world calls for rapid action across sectors in order to build a resilient future for the generations to come. We are increasingly in a state of panic as climatic hazards continue to intensify and displacement and climate refugees have become the new norm. As noted by Elmqvist et al. (2019) “A large proportion of the urban and therefore global human population are located in low-lying coastal zones and are at risk from urban development intensification exposing people and social, ecological, and technological assets to coastal storms and the effects of sea level rise” (p. 1). So much of the world population is situated in coastal zones and often don’t have the means to adequately prepare for future climate impacts. The Expert Panel on Disaster Resilience in a Changing Climate adds “communities and individuals often lack the necessary resources to pursue resilient strategies, and often the most vulnerable populations are least able to choose resilience owing to a wide range of constraints” (p. 125). How do we adapt with sufficient action to temper the inevitable impacts of climate change? Where do we begin? With such a reality comes a burden and an opportunity. The field of resilience offers an optimistic lens into, what otherwise, is a daunting and depressing reality that we face. Throughout the readings I couldn’t help but be brought back to the idea of adaptive capacity. Described as the “the ability of a system to adjust to climate change (including climate variability and extremes), to moderate potential damages, to take advantage of opportunities, or to cope with the consequences” (Wall & Marzall, 2006, p. 377). Being resilient and simultaneously adaptive is a strong combination when facing the difficult task of climate action within a rapidly changing climate.
I am drawn to the intersection of resilience as it relates to First Nations communities and forest management. I recently finished a road trip with my family down to California where I was raised. While visiting we drove up to Lake Tahoe where my folks own a little A frame cabin in the backcountry. On our drive up my breath was taken away by the changes to the scenery I knew so well. For miles and miles blackened trees hugged the highway burned by the recent wildfires. As we continued driving, we began to pass areas of forest not yet burned where the practice of selective harvesting was utilized as a fire prevention tactic. Controlled burns were orchestrated in spaces with excess debris. For thousands of years Indigenous peoples have managed land with care and precision, however, “in Canada, the last two centuries have seen Aboriginal people largely excluded from forest management activities” (McGregor, 2002, p. 833). It’s time Indigenous ways of knowing be reintegrated into forest management practice to mitigate the impacts of wildfire up and down the coast. As highlighted by O’Flaherty et al. (2008), “bringing together Indigenous and science-based knowledge systems in a unified forest management planning effort [is essential]” in reestablishing sustainable forest systems, ecological health, and relationship building (p. 1).
Resilience is achieved through collaboration, transdisciplinarity, western science, and traditional ecological knowledge. It is an all encompassing approach that I believe increases the overall adaptive capacity of a community. As noted by Moser et al. (2019) “resilience is increasingly presented as an organizing concept and strategy for handling complexity and uncertainty within and between dynamic systems” (p. 28). Not only should resilience be a focal point in the climate action space but it should also coincide with reconciliatory efforts. Building a resilient community encompasses a social justice component, one that should prioritize the needs of Indigenous communities and raise Indigenous voices. In addition, “a cross cultural approach to engaging…Indigenous peoples in…forest management will require addressing not only the role of Indigenous knowledge in decision making, but also the role of Indigenous people” (O’Flaherty et al., 2008, p. 1). It is, by its very nature, reconciliation in action.
Indigenous communities are incredibly resilient and adaptive due to historical abuses, systematic oppression, and colonial imposition. It is the voice of lived experience, observation, and relationship to the land that can aid in the efforts to create a more resilient future and Indigenous voices bring just that to the table.
References
Elmqvist, T., Andersson, E., Frantzeskaki, N., McPhearson, T., Olsson, P., Gaffney, O., Takeuchi, K., & Folke, C. (2019). Sustainability and resilience for transformation in the urban century. Nature Sustainability, 2(4), 267–273. https://doi.org/10.1038/s41893-019-0250-1
McGregor, D. (2002). Indigenous knowledge in sustainable forest management: Community-based approaches achieve greater success. The Forestry Chronicle, 78(6), 833–836.https://doi.org/10.5558/tfc78833-6
O’Flaherty, R. M., Davidson-Hunt, I. J., & Manseau, M. (2008). Indigenous Knowledge and Values in Planning for Sustainable Forestry: Pikangikum First Nation and the Whitefeather Forest Initiative. Ecology and Society, 13(1). https://doi.org/10.5751/es-02284-130106
Wall, E., & Marzall, K. (2006). Adaptive capacity for climate change in Canadian rural communities. Local Environment, 11(4), 373–397. https://doi.org/10.1080/13549830600785506
As I continue to reflect on my leadership style and goals throughout this course, I am reminded of potential areas of growth. What I have always valued about the idea of leadership is that it grows as we do. Our experiences influence our actions and decisions and the more we live the more we learn to navigate certain things. As Bolman and Deal (2017) note, “a messy, turbulent world rarely presents bounded, well defined problems, and decoding complex situations is not a single frame activity” (p. 295). My reflection as of late has been concentrated around how I navigate conflict and adversity as a leader. What is my role in diffusing complex situation? How can I navigate adversity more efficiently and effectively?
I think that the ability to navigate a complex situation speaks to the true strengths of a leader. The very nature of leadership requires maneuvering through the mucky waters that come with being in a position of authority. That position is not always easy to navigate. Personally, I struggle with conflict. I shy away, at times, from intervening in professional disputes or heated debates. Even if I strongly believe in something it can be hard for me to speak up.
This past year I was a counsellor for School District 61 in Victoria, BC. I represented the Indigenous students at a large local high school and was contracted (by the Victoria Native Friendship Centre) as an effort towards reconciliation within the school district. I was one of two new positions created as a member of the Indigenous Education Department. When I began at the high school I was stationed out of I quickly realized why I was there. The administration was a clear representation of racist behaviour without even knowing. There was no safe space for Indigenous students to congregate, no existing programs or supports in place, and no effort to be a visible ally to Indigenous students or actively engage in decolonizing practices. My role there quickly became both counsellor and advocate for the Indigenous students. I was a one person team and had many uncomfortable conversations where it became my responsibility to call out the inaction of the principal and rest of the administration. Initially, I was exceptionally uncomfortable doing this. I took part in countless meetings where it was my role to hold people accountable for actively disengaging in reconciliatory practices. It was complex and messy, political and cultural, difficult and nerve racking all at the same time.
At the end of the school year we made some serious progress. We were granted a much larger space where a friend and muralist installed a beautiful mural representing Indigenous story and culture through imagery. The administration began to prioritize the needs of Indigenous students and the importance to adhering to local protocol. They turned their focus towards anti racist policies within the school and district. Some positive steps were made even if they were baby steps.
My role within the school district was my first experience, professionally, where I felt, as a leader, that I needed to tread lightly. I had to cautiously navigate historical racism and colonial education while simultaneously holding an institution accountable for their inaction towards a more just academic environment for the Indigenous population. It was daunting but made me feel that I could lead within conflict. That said, I want to improve my leadership skills within the area of conflict resolution, advocacy, and decolonizing practices. Kerber and Buono add that, “ a combination of…approaches creates a dynamic rhythm of change leadership, especially in complex and uncertain change situations” (p. 55). It can be difficult to work in a space that is not welcoming to all but it also is an opportunity to uncover our own strengths and be a part of positive and influential change.
Where do I stand, as a non-Indigenous man, in the movement towards reconciliation? The more I reflect on what being a leader in the climate action space means the more I am brought to the idea that I must also be conscious and engage in reconciliatory actions. I must understand and acknowledge the deep history of colonial oppression that the Indigenous peoples of this continent have endured. Climate action is so directly linked to Indigenous knowledge that leading in one space requires being an ally and advocate in the other. I feel this strongly in my work. I advocate for Indigenous youth as a non-Indigenous person and take much pride in that. I am a firm believer that any movement requires cohesion and unity from multiple walks of life. From multiple backgrounds, cultures, and traditions.
Climate action requires strong leadership yet so does reconciliation. Can one lead within the realm of reconciliation without being Indigenous? I think so. Leadership is not easy. It is not meant to be. It is complex in its nature and ever evolving. It requires taking chances and it requires making space for change to happen. The true leaders facilitate space for those around them to feel safe. When I think about the climate action program I am starting this is exactly what I hope to do. The program will lean heavily towards Indigenous practices and cultural knowledge sharing. If I can help create a comfortable space for an elder to come in and share his or her story then I feel I am leading in a good way. If I can help reconnect one young student to culture by way of land based programming then I am becoming the climate action leader that I hope to be.
As a personal goal, I would like to continue to learn how to simultaneously be a leader and an ally when engaging in both climate action and reconciliation. How can I maintain cultural sensitivity in my work? At times, I am self conscious about pioneering a climate action department at an Indigenous organization. I don’t want that to be perceived in the wrong way. I want the program to be a bridge towards growth and transformation. A community where folks can reclaim what was stripped from them and become the next generation of climate action leaders. I believe that Indigenous voices are pivotal in the effort to combat climate change. A climate action department at an Indigenous organization seems like a perfect fit.
When I think of leadership I am reminded that overcoming adversity and criticism comes with the territory. There is never one singular right answer. Good leadership calls upon understanding the diversity of culture, perspective, and lived experience. It calls on us to be humble, sensitive, researched, and honest. And lastly, it is the leader who holds up those marginalized, persecuted, and oppressed and allows for identity to be reclaimed with honor and purpose that I wish to be. This is what I hope to do. This is how I hope to lead.
I was raised in a western worldview where “leadership referred to the capacity of an individual to convince others to accept/follow his decisions and/or the associated underlying paradigm” (Vignola et al., 2017, p. 85). Leaders were determined by their strength, charisma, and ability to captivate, sway, and, in many ways, to this day still are. The Maori worldview brings forth the idea of collective leadership as a “new and emerging paradigm” (Spiller et al., 2020, p. 516). It is so vastly different than the western views of leadership that they are nearly incomparable.
Collective leadership stems from an ecosystems view where relationships “across generations and across living and non-living entities” are valued with high regard (Spiller et al., 2020, p. 517). It is a paradigm that diverts from the “hierarchical, vertical, and individualized leadership styles to collective, horizontal forms” (Spiller et al., 2020, p. 517). I am deeply inspired by this paradigm, as it gives way to welcoming Indigenous knowledge into the present and future of climate action leadership. Leadership is not linear. It is fluid and circular. Leading through story, relationship, and vision is such a profound way to lead.
Collective leadership is rooted in Indigenous ecological knowledge, social ecological systems, and a Maori worldview. Three pillars that can educate and inform of the inevitable impacts of climate change. It is also rooted in wisdom passed on through proverbs, stories, parables, song, dance, and carvings (Spiller et al., 2020, p. 518). Collective leadership, therefore, becomes a part of culture, spirituality, and history. Past becomes a blueprint for present and future. It makes so much sense to me. I deeply believe that no one person can undue what has been done to our land and waters. We are to blame for those actions and wrongdoings. However, ‘collectively’ is the way forward. Spiller et al. (2020) add, “it is through the collective will of others that leaders earn respect, not through self proclamation and self assertion” (p. 518). The greatest leaders lead knowing that they are on this earth for a fraction of time and that their actions are meant to carve a way forward for generations to come. To me, that is climate action leadership at its core; a willingness to dedicate one’s life and professional pursuits to an unknown future.
When I think of leadership what comes to mind is engaging community. How do we effectively join hands to create lasting, positive, and impactful change? How do leaders uplift more leaders in the climate action space? I had never heard of collective leadership before but it feels that it has been there inside of me all along. Knowing that the most powerful change comes from common ground and seeing eye to eye with our peers. Understanding that in order to lead in a good way comes with it a responsibility to represent those that speak but also those that do not. As climate action leaders, we are representing the land we walk and the air that we breath. We are representing all of our ancestors, all of our journeys, and all of our histories.
References
Spiller, C., Maunganui Wolfgramm, R., Henry, E., & Pouwhare, R. (2019). Paradigm warriors: Advancing a radical ecosystems view of collective leadership from an Indigenous Māori perspective. Human Relations, 73(4), 516–543. https://doi.org/ 10.1177/0018726719893753
Vignola, R., Leclerc, G., Morales, M., & Gonzalez, J. (2017). Leadership for moving the climate change adaptation agenda from planning to action. Current Opinion in Environmental Sustainability, 26-27, 84–89. https://doi.org/10.1016/j.cosust.2017.03.005
As we come to the end of our CALS501 design challenge, I reflect on the growth, transformation, and learnings that have come along the way. Each course has challenged me immensely, all with the clear objective of harnessing the necessary skills to become a climate action leader in today’s world.
Our team’s prototype shifted quite dramatically since the beginning of this design challenge. Initially, we wanted to create change so vast that we could touch every corner of the world inspiring youth to engage in climate action. Throughout the past year, our scope narrowed and our focus honed in on how to effectively bring about change locally. The course work, interview phase, and testing phase helped shape what is now a practical prototype ready to impact, educate, and inspire.
CALS502 inspired communication. How do we effectively communicate climate action? Throughout the design challenge, it became more and more apparent to me that listening and engaging various expertise, cultural backgrounds, and ways of knowing is the way forward. A transdisciplinary approach is what is needed to bring climate action to the forefront. McGregor (2014) defines transdisciplinarity as “going beyond disciplines to engage civil society” (p. 201). We need to be creative in how we communicate the need for climate action.
CALS503 centered around climate risk management. I learned how to assess risk and present findings and strategies to mitigate the impacts of climatic hazards. My thinking during this course shifted towards what risks were associated with our prototype? Who would benefit from it and who wouldn’t? The theme of accessibility came up time and time again. Open educational resources are powerful. They have incredible potential but they also lack in certain areas. A large aspect of the vision of our prototype centers around Indigenous ways of knowing and traditional ecological knowledge. That said, for remote communities in Canada, most of which are Indigenous, how is a prototype that requires cellular data and wifi accessed? We decided to create a downloadable version of our prototype, specifically, for those remote communities. However, even a downloadable version requires use of a technological device. Access is a clear limitation to our prototype design.
CALS504, our current course, focuses on building a business case and crafting adaptation strategies to encourage climate action across sectors. How do we pitch climate action projects so that we can encourage organizations to act? Our prototype aims to be attractive, functional, and inspiring. We understand we are selling an idea and that, unfortunately, financial incentive goes hand in hand with climate action. From a business standpoint, can both profit and social good be simultaneously prioritized? We aimed to tackle these profound questions.
What next? The prototype design challenge produced a mere hypothetical idea. It represents an accumulation of the wealth of knowledge that this program has graced us with. It is now our obligation and responsibility to take the lessons learned throughout this past year and apply them in our professional lives. It is up to us to bring forth change in our communities. Climate action leaders are needed and it is an honor to take on that responsibility. Lonsdale et al. (2015) add that “effective leadership is needed for transformational change” in the climate action space (p. 7). This design thinking challenge taught me that climate action leadership centers around building a network of diverse thinkers with a common goal: to ensure the well being of our planet for generations to come.
References
Lonsdale, K., Pringle, P. & Turner, B. 2015. Transformational adaptation: what it is, why it matters & what is needed. UK Climate Impacts Programme.
In order to create systematic change in the climate action space transformational adaptation must occur. We have found ourselves at a point in history where we have lost the luxury of time. In only a short period of human history, we have dismantled the cohesive fabric linking ourselves to the very nature that surrounds us. We have exploited natural resources and pillaged landscapes as far as the eye can see. We have deforested and overfished our oceans. We no longer have the time to fret and consider our options. Incremental change is not an option, unless we care to watch our planet, as we know it, continue to plummet into uninhabitable spaces.
Climate change is happening in real time. If climate action were at the forefront fifty years ago, incremental adaptation could very well of been a feasible option. However, it was not. Fedele et al. (2019) add that “conventional coping strategies and incremental adaptation to climate change may not always be effective at helping people or ecosystems to reduce their vulnerabilities to severe climatic changes” (p. 116). Take the province of British Columbia as an example. In the fall and winter we now have extreme riverine flooding washing away roads and interior towns. In the summer months we have extreme heat events where temperatures have exceeded 40 degrees celsius. In addition, we have wildfires and urban interface fires that ravage our forests and jeopardize our cities. Climate change and its impacts and hazards are year round reoccurring events. How does incremental adaptation help to sustain, preserve, and protect our social-ecological systems?
Transformative adaptation presents us with an opportunity. However, within transformation is embedded and inherent risk. Risk that is necessary to take. For transformational adaptation to work, transdisciplinary expertise and cross sector unity must be established from business to educational institution to non-profit. Lonsdale et al. (2015) note that “transformation may occur at different levels and dimensions, mediated by power relations, but usually implies a systemic or paradigm shift” (p. 7). A shift in thinking is integral to transformational adaptation, as there needs to be persuasion and belief that ones actions can hold profound weight resulting in significant outcomes. The climate action space is transformative and calls for thinkers and doers that see outside of the box. It calls for those that are removed from the traditional norms of society that have hindered movement and growth and inspire change towards climate action.
Figure 3: Characteristics of transformational adaptation (Fedele et al., 2019, p. 120)
How can we dive head first into transformational adaptation? At the forefront is leadership, as “effective leadership is needed for transformational change” (Lonsdale et al., 2015, p. 7). Voices for change in the climate action space are needed now more than ever. Those of us in the MACAL program represent that, however, we are the first cohort in the country.
Law makers and politicians have the ability to push the transformational adaptation platform. Pelling et al. (2015) add that “transformation as an adaptive response to climate change opens a range of…policy options” (p. 113). Although my skepticism of the willingness of policy makers to take a chance are high, they are still in the drivers seat to enact policies that must be adhered to across the country. Policies that can shape the future of our planet.
Systematic change calls for risk. It calls for stepping outside of one’s comfort zone and detaching from self interest. The only way forward is to be transformative in our adaptation strategies. If we don’t act, and don’t do so now, the climate will continue to change at an increasingly rapid rate and we will find ourselves questioning our inability to be forward and progressive thinkers.
References
Fedele, G., Donatti, C. I., Harvey, C. A., Hannah, L., & Hole, D. G. (2019). Transformative adaptation to climate change for sustainable social-ecological systems. Environmental Science & Policy, 101, 116–125. https://doi.org/10.1016/j.envsci.2019.07.001
Lonsdale, K., Pringle, P. & Turner, B. 2015. Transformational adaptation: what it is, why itmatters & what is needed. UK Climate Impacts Programme.
Our economy is driven by self interest. Companies and organizations across sectors act, and often do so in calculated measures, to fulfill an objective unique to a specific interest. Motive often initiates action and such action rarely defends and prioritizes the needs of our environment. How do we incentivize climate action? In order to lure in climate allies across sectors it is imperative that along with the buzz word of ‘climate action’ comes a reason to act more than just public approval from select constituents, clients, or consumers. Climate action needs to be marketable, attractive, and hold economic and financial appeal. It needs to hit at the heart of organizational pursuits.
I’ve spent much of this week thinking about self interest and how it relates to undertaking climate action. I’ve come to the conclusion that tapping into an organizations self interest is the only way to broaden the climate action agenda. In our Climate Communications course (CALS502) we analyzed the importance of words and the immense meaning words can have in relation to driving and encouraging climate action. Words are what we all relate to. Language shapes our societies and how they operate. However, on a professional level, I can communicate much more proficiently with a climate scientist, activist, or leader than I can with those operating in the business sector or running large corporations, where I find emotion and passion for planetary welfare to be severely lacking. Financial motive, project output, outcome, and benefit are the objectives where social good or tackling the climate change crisis falls to the backburner. Economic self interest is the driving force behind organizational decision making and engaging in climate action needs to deliver results. We must rebrand climate action from an economic standpoint. That is how we move forward within the climate agenda.
In addition, an aspect of self interest is driven by persuasion. In order to integrate climate action into an organization’s self interest, the representatives and decision makers of that organization must be persuaded to act for the climate. How can that be done? I am not well versed in the business world but I do know that organizations respond to numbers. The creation of a business case that shows numbers in favour of climate action will encourage more organizations to take that leap into the climate realm.
In her article, Climate Change and Economic Self Interest, Julie Nelson discusses the idea of national economic self interest and its role in “achieving global sustainability” (Nelson, 2019, p. 114). She adds that, “moving towards cleaner technologies makes a country more competitive in the global economy…while also reducing problems at home such as health damaging levels of pollution”(Nelson, 2019, p. 113). Even at the national level do we see self interest as the dominant factor initiating action. Is saving the planet the reason a country participates in COP21? Not a chance. It’s in the best self interest of each nation to attend if they want to remain tongue in cheek with their competitors. It’s evident that across the board self interest is the motivator to act. Incentivizing climate action through economic means and gains seems to be the most logical path forward. In my heart, I wish we could all agree on the need to save our planet before it’s too late but our economy and world, unfortunately, doesn’t work that way.
Self interest, outside of western colonial culture, is not as one sided and economically driven. Within Indigenous culture, the notion of self interest entails the well being of many, not a select few. It includes the welfare of people but also the land and the diverse lifeforms that inhabit it. The natural world is engrained in the self interest of the Indigenous world view. At the forefront of self interest is a co-beneficial relationship that exists due to respect and reciprocity. Kuokkanen (2006) adds that, “the understanding of the world which foregrounds human relationship with the natural environment…is manifested by gift[s]…given to the land as a recognition of its abundance” (pp. 255-256). In many ways, it feels unjust to even use the words ‘self interest’ when referring to the Indigenous perspective. It’s more fitting to use the words ‘collective interest’ or ‘communal interest,’ highlighting the core values found within Indigenous philosophy. Now just imagine if the economic self interest of our nations, corporations, and businesses was driven by a mutual desire to care for ‘self’ and the land in which we walk.
Economic self interest has an immense role in encouraging climate action. We, as climate leaders, must find more innovative and unique ways to incentivize climate action and create business cases that organizations are willing to take on.
A Hazard, Risk, and Vulnerability Analysis (HRVA) was produced for the Regional District of Nanaimo, Town of Qualicum Beach, and City of Parksville on Vancouver Island, British Columbia in September of 2019. For assignment 2-part b, I analyzed and critiqued the methods, approach, results, and knowledge of terms, as well as important omissions from the produced document. The intention of the assessment was to “help [the] community make risk-based choices to address vulnerabilities, mitigate hazards, and prepare for response to, and recovery from, a range of hazard events” (EMBC, 2020, p. 6). As climate change, and environmental hazards and impacts associated with it, continues to increase in magnitude and occurrence, it is imperative that efforts are put in place to prepare for the inevitable realities. This HRVA is a step in the right direction.
The critiqued HRVA was produced based on a qualitative analysis of accumulated non-scientific data using a bottom-up approach by gaining knowledge and insights from “local government…First Nations community representatives, subject matter experts, and other agency stakeholders” (CCEM, 2019. p. v). There were a total of three public engagement sessions held over a nine month period of time. The intended audience of the document were local community members, invested stakeholders, and decision makers within Nanaimo, Qualicum Beach, and Parksville.
The assessment defined the key terms of hazard, vulnerability, and risk using up to date definitions from various governmental agencies (the UN Office for Disaster Risk Reduction and the Government of British Columbia) and placed such terms in accessible, accurate, and relevant locations throughout the document.
Results were communicated through ‘risk scores’ that were allocated to each natural hazard. Scores were determined by multiplying the likelihood of a hazard occurring by its overall consequence, the higher the number the greater the risk. An example of the how risk scores were demonstrated can be seen below. Natural hazards are represented with the symbol of a leaf under the word ‘Category’.
Table 11- Risk Scores (p. 45)
It was concluded that the Regional District of Nanaimo, Town of Qualicum Beach, and City of Parksville are increasingly susceptible to the impacts of “severe wildfire and [urban interface fire] seasons and seasonal water shortages” as well as overland flooding and wind events (CCEM, 2019, p. 93).
Although the document was quite informative, organized, and produced utilizing a variety of regional expertise there was need for improvement in multiple areas. The HRVA omitted local Indigenous knowledge from the Qualicum, Snaw-naw-as, and Snuneymuxw First Nations. There was no mention of traditional ecological knowledge as well as little to no Indigenous representation at the three public engagement sessions. Not only does the document inaccurately represent the historical knowledge of the region but it alienates communities with incredible resiliency and adaptive capacity to climate impacts. Indigenous knowledge must be present within future HRVAs and should inform the overall process from start to finish.
An additional critique lies in the engagement sessions and the limited outreach done in community. Of the three engagement sessions, 70% of the total participants attended at least two sessions (CCEM, 2019, pp. 6-7). This points to limited public representation with few voices guiding the results and findings of the HRVA. Additional engagement sessions are encouraged for a more thorough analysis of the community perspectives of climate hazards, risks, and vulnerabilities.
Lastly, the HRVA lacked in sufficient recommendations to increase resiliency and better prepare the region for a changing climate and the impacts of future environmental hazards. Subsequent assessments could benefit from having more practical steps for community stokeholders to increase engagement and awareness within the climate action space.
Designing a prototype within the climate action space that is inclusive, useful, and unique is complex and multi-faceted. It requires utilizing a lens that incorporates a wealth of teachings from various backgrounds, fields of study, and ways of knowing. For the CALS501 design challenge, our group is undergoing the process of integrating Indigenous knowledge, story, and practice into our climate action software model. How can the integration of Indigenous knowledge, from various nations in a given region, be implemented into our prototype in a respectful, non-colonial, and conscientious way?
The risk of creating a prototype that leans heavily on Indigenous knowledge is that there is an opportunity and space to appropriate and take advantage of the identified culture, language, or knowledge base. This is certainly not the intention, but as Professor Linda Tuhiwai Smith (2012) points out, researchers, by nature, have the role of enabling knowledge extraction, which is rooted in a colonial and racist agenda (p. 93). Research, at its core, is colonial as the “relationship between the researcher and researched can resemble that between the oppressor and the oppressed or the colonizer and the colonized” (Hales, 2006, p. 244).
I interviewed a friend and colleague of mine recently for the design challenge, whose name I will leave out of this blog. He is a proud Indigenous man from the Tla’amin nation in what is now known as Powell River, BC. When I explained to him the goals and desired outcome of our prototype, he offered some important insights. First, he noted that Indigenous communities may not simply share their story, cultural practices, or traditional ecological knowledge for the sake of a research project driven by a colonial institution. The idea that one cannot go into a community and expect cultural and historical knowledge of a place and people to be handed over without reciprocity. Trust is built over time. What could we, as students and researchers, give in return? Is the creation of a prototype that is meant to educate and inform of local nations, climate related events, and drive youth engagement around climate action enough? Is that reciprocity? My colleague’s insights brought rise to a topic not yet discussed in our group. We have an expectation to fulfill the vision of a prototype but where is the cultural sensitivity and expressed gratitude in the process of obtaining information?
As we spoke more of integrating cultural sensitivity into the research and prototype development stage, my colleague brought up another valuable insight. Having the knowledge of a people and a culture is an immense privilege but how many conversations are needed in order to legitimize story and cultural practice of a nation? Families, within nations, may tell stories a different way and if knowledge is obtained, how is that information fact checked? And who builds the system to validate that knowledge? If that system is developed by the research institution, the knowledge will likely be validated and sorted through a colonial lens. I was once again brought to the conclusion that, yes, integrating, as a core component, Indigenous knowledge into our prototype is essential but more dialogue is needed around creating cultural sensitivity and establishing transdisciplinarity within the research process.
As identified in both CALS501 and CALS503, the research process is often one-dimensional, lacking Indigenous perspective, and yet that process informs our thinking and, in many ways, the development of our western societal structure and how we are taught to perceive the world. In MACAL, there is such an emphasis on the concept and practice of transdisciplinarity, one that I believe will aid in the climate agenda moving forward, however, how prevalent really is it in the academic context? Given that the transdisciplinary approach seems rooted in the voice of Indigenous knowledge I see little evidence within academia and the traditional research agenda of this practice unfolding and allowing for inclusion of knowledge systems that aren’t backed by peer review.
The CALS501 design challenge has made me reflect on my own role within academia and how I envision transdisciplinarity impacting the climate action space. Nicolescu (2014) adds that the “goal [of transdisciplinarity] is the understanding of the present world, of which one of the imperatives is the unity of knowledge” (p. 187). It’s difficult for me to see past the need for the academic system to be restructured with a change in focus and priority from accolades to inclusion, collective action, or ‘unity,’ as Nicolescu states. We have much work to do and I thank my friend for sharing his input, wisdom, and expanding my intellectual horizon.
References
Hales, J. (2006). An anti-colonial critique of research methodology (Dissertation). Available from Brill scholarly publishing database.
Tuhiwai Smith, L. (2012). Decolonizing methodologies: Research and Indigenous Peoples. 2nd Edition. Zed Books. Retrieved from the Ebook Central e-book database
For Assignment 3, I took much more of an academic approach to my final product. I wrote a scholarly article geared towards mental health practitioners that aimed to highlight the correlation between youth mental health, climate change, and the need for increased immersion in the natural world.
For Part A of my remix, I have decided to take a non academic approach and write a course proposal that is, specifically, for teachers of high school students, faculty who design curriculum at the Secondary level, and those who review potential new courses and proposals within School District 61 in Victoria, BC. The proposal will introduce a credited course with the purpose of encouraging more climate sensitive activity, engagement, and awareness of the natural world for high school students (ages 14-18).
The underlying message remains the same, that mental health is positively impacted by increased immersion in nature, however, in my experience working with youth, messaging must be conveyed so that it is engaging, relevant, and relatable. This course will be presented in a way that is captivating, a break from the traditional school setting, and incentivized by obtaining school credit upon completion.
Course Proposal
Course Name: Land Mind: Discovery Through Nature
Course Abstract: The natural world is all around you. It lives inside of you.
Do you want to rediscover your connection with the land where the natural world becomes your classroom and your teacher?
Want to try something new and outside of the norm?
This experiential and interdisciplinary course will take you outside of the traditional classroom setting and YOU will have a direct say in its formulation and creation.
Land Mind: Discovery Through Nature is a new course that will be launched in SD61 beginning in September of 2022. We hope to see you there.
Mission/Objective: To reconnect youth to the natural world. We believe that youth mental health is enhanced when students have the opportunity within their schools to immerse in and with the natural world. Land Mind: Discovery Through Nature, will be an opportunity for students to slow down, think, feel, and learn through a hands on, interactive, and youth empowered curriculum.
Project Description: This course will take a three tiered approach. Core themes throughout will be youth mental health and wellness, land based climate action through immersion in nature, and youth leadership development. Most classes will be outside of the traditional school setting with occasional discussions being held within an available classroom provided by the respective school administration. With the use of a SD61 bus, students will be taken to different locations no further than a 30 minute drive from school property. Locations will include local farms, hiking trails, view points, beaches, botanical gardens, and forested areas. In addition, and in partnership with local First Nations and the Victoria Native Friendship Centre, students will go on medicine walks with Knowledge Keepers learning of traditional medicines and foods through the sharing of Traditional Ecological Knowledge (TEK) and will have one class a month reserved for Indigenous Storytelling led by a local Elder. A core aspect of the course will be to educate students about the traditional stewards of the land to gain an understanding of the history of place as well as the ongoing impact of colonialism and residential schools on Indigenous people.
Upon arrival at each destination, students will be given a guiding question to help navigate their thoughts and learnings during class. At the end of each class, students will be given the opportunity to share ideas and lead a conversation with their peers. Developing leadership skills, beginning with the importance of being an active listener, will be a foundational component of the course.
Land Mind: Discovery Through Nature will be assessed in an unconventional manner by way of self assessment. Students will assess their own learnings in the form of students blogs. Blogs can be made both private and public and will dive into the acquired knowledge of each individual youth. Students can focus on any aspect of the course and will be encouraged to draw linkages between core themes. Self assessments will be done four times a year resulting in two blogs a semester. A blog will be required for completion of each Unit of the course (4 Units in total). Acceptable blogs can be submitted in multiple mediums. Students will be encouraged to write a blog or can alternately document their learnings via the creation of a short film, Instagram reel, Tik Tok or via a painting, poem, song, or any other agreed upon expressive outlet.
Number of Credits: Land Mind: Discovery Through Nature will be equivalent to any other credited course at any high school within the district. Working with a youth centred approach, students will be able to design how they would like the course to fit into their current schedule. School advisors and teachers will help students determine how many school credits are needed (if there are gaps in individual schedules) as well as desired outcomes of each student in the course.
Course Structure: Land Mind: Discovery Through Nature, will be offered throughout the duration of the school year. Once a week for two and a half hours, enrolled students will gather and participate in the diverse offerings of the program.
Curriculum Development: Along with having two full time facilitators, prior to the course start date (September of 2022), a talking circle will be formed between interested youth, select school staff/faculty, and local Indigenous Elders and Knowledge Keepers to discuss where the greatest need for the program lies and what the focus of each cohort will be. Upon completion of each cohort, youth participants will review the course through a similar talking circle. Constructive feedback of what did and didn’t work, as well as limitations and additional needs within the course offering, will then be implemented into the planning and orchestrating of the subsequent cohort the following year.
If there is a growing interest in the course among school students there is potential for two simultaneous offerings throughout the school year. An example of how this would look is detailed below. Additional staff may be required.
1. Land Mind: Discovery Through Nature Cohort 1
Offering: Every Tuesday, 12:30-3:00 pm (September-June)
2.Land Mind: Discovery Through Nature Cohort 2
Offering: Every Thursday, 10-12:30 (September-June)
Prerequisites: No prerequisites are needed to enrol in this course. Offerings are available to students in Grades 9 through 12.
Instructional Method: Each cohort will be offered entirely in person. There will be no remote learning associated with this course. The creators of this course are sensitive to the fact that the digital divide prevents opportunities to learn for students without computers, iPads, or access to internet at home. The intent of this course is to encourage space from cellular devices while, simultaneously, creating access for all learners regardless of socio-economic background.
Course Capacity: The capacity of this course will strictly follow BC Health guidelines and will act in accordance with all necessary COVID-19 protocols. It is understood that changes may be required at a moments notice due to the ongoing state of COVID-19. The current estimated number of youth participants is 10-15 students.
Faculty: Two full time staff will be needed for each course offering. Staff will create curriculum, alongside local First Nation partnerships, facilitate classes, and oversee youth self assessments. Additional staffing may be required dependent on student interest.
Budget: The only additional considerations will be for honorariums gifted to external facilitators and possible reallocation of funds to allow for a weekly driver to and from course destinations. All other funds should fall within the course creation guidelines of SD61 and fit within budget criteria.
This course proposal was developed by Tony Cecchetti, Indigenous Youth and Family Counsellor with the Victoria Native Friendship Centre and Masters student of the MACAL program at Royal Roads University. All inquiries can be directed to the email address provided below.
For Part B of my remix, I chose to make an infographic depicting the objectives, themes, and overview of my course, Land Mind: Discovery Through Nature. The infographic was designed, specifically, to cater to high school students within SD61. The purpose and intention of creating a visual component was to intrigue students who may be lured in by more imagery and less words, a form of communication I believe works well with high school age students. Although, there are a few short sentences presented, the emphasis is heavily on the imagery and design to convey the details of the course and draw in potential participants. The idea behind the infographic was to create more accessibility to students who may otherwise be overwhelmed and deterred by a text heavy description of the course as well as attract a wide range of students from a wide range of backgrounds.
The infographic can be found below.
Infographic made by Tony Cecchetti for the proposed course, Land Mind: Discovery Through Nature
Grammar holds a radical power. It creates hierarchy and difference and has the dramatic influence to alienate and degrade. Words mater and the way we refer to flora and fauna, people, and places, using specific pronouns, holds weight and meaning. Words give explanation and purpose to what surrounds us. In addition, language is what connects us. We thrive on the ability to understand but are fearful of the uncertainty of not knowing. Why we refer to our natural world and its beautiful inhabitants as ‘it’ and ‘that’ comes from a place of fear and the need to conquer. In her article, Kimmerer (2017) argues for the need to refer to our brothers and sisters of the natural world as ‘Ki’ and ‘Kin’, to ‘signify a being [or beings] of the living earth’. How we describe the world around us is reflective of our relationship with her. Why not be equals with the trees, the ocean, the rain, and the wind? It would be a wonderful way to begin to show respect to our wounded bond with Mother Earth.
Tonight, I decided to go up to my sit spot amidst the downpour. Dressed awkwardly, in an oversized puffy jacket, shorts, and sandals, I walked outside to where I now go to think and observe. I reflected on Kimmerer’s piece, which stuck with me in a multitude of ways. If we were to view our connection with climate and nature as a relationship, couldn’t we see how incredibly unbalanced it is? The excessive exploitation prevalent? And the harm being done? For me, it’s so clearly in front of our eyes. Tonight the land was powerful and fierce. It reminded me of an angry younger sibling trying so vehemently to get my attention. Shaking at my very feet. Or of a never ending knock on your door that can’t seem to be heard. We are siblings with the land and the wildlife that inhabit it. We are no different. We are equal participants in this so called life and will continue to be shown that we are no greater than the land in which we walk until we stand up together, unified, with a purpose to solve the greatest dilemma of our time.
Words are meaningful and why not focus more on the metaphor of a wounded relationship, a frayed bond, or a story yet to be heard than the ‘crisis’ that is climate change. Armstrong et al. (2018) add that “metaphors ground abstract concepts in concrete physical reality and…activate mental representations that structure how people perceive…message[s]” (p. 70). Metaphor is a tool to expand awareness and could be utilized more to communicate climate change.
Tonight’s experience at my sit spot made me feel that I have much work to do to engage and affect change in the climate action space. I struggle, often, knowing where my place is and how to bring about that change. Passion is a beautiful thing but it needs to be harnessed and nurtured. My passion for climate is equivalent to that of love for a family member. The land is my family. Yet, how can that be translated to the general public? Rephrasing the climate crisis as a relationship that needs to be revived and resurfaced is a tough hill to climb. Although, it is the future of climate action and encouraging thoughtful speech and rhetoric is one path in the right direction. As Kimmerer suggests, redefining our relationship with the butterflies and the flowers and through the ‘universal grammar of animacy,’ we can begin to heal this wounded relationship I see so vividly when I look outside my window.
Climate communication must be relatable to the audience in which it seeks to engage. Effective climate communication incorporates diverse perspectives and ways of knowing in its approach. This is much easier said than done. In today’s world, climate communicators have the difficult challenge of expressing the need for climate action while balancing the multitude of values, perspectives, and beliefs prevalent in our societal realm. Throughout the 501 Design Thinking Challenge, one theme has reemerged time and time again. How does one effectively communicate the need for climate action to multiple stakeholders while simultaneously respecting and empowering the voices of the oppressed and most impacted by a changing climate? In my opinion, this starts with holding up and allowing space for Indigenous voice and story. Oral history, and specifically storytelling, is one of the most valuable forms of climate communication and must be brought to the same table as western climate science.
Storytelling offers a unique perspective aiding in the explanation and understanding of a changing climate. In CALS 502: Communication for Climate Action, Indigenous storytelling has emerged as a strategy to effectively communicate climate action. It provides an alternate explanation to why climate change exists through emphasis on our relationship with the natural world. Indigenous story as a “practice…sustains communities, validates experiences and epistemologies…and nurtures relationships and the sharing of knowledge” (Iseke, 2013, p. 559). As our relationship with the natural world changes so has our ability to process, communicate, and confront those changes. Indigenous story views climate change through a different lens. One that focuses more on healing a damaged relationship than critiquing and criticizing the wrongdoings of humankind. It “communicate[s] meaning that both produces and reproduces a sense of place” and reestablishes a lost connection (Nakashima et al., 2018, p. 268). Effective communication must pull from diverse ways of knowing represented in Indigenous cultures. The transdisciplinarity incorporated into story makes it one of the most valuable tools of communication there is.
In addition to the importance of story is the use of traditional and local ecological knowledge in communicating climate change and encouraging climate action. Vinyetta and Lynn (2013) add that “traditional ecological knowledge is the primary Indigenous way of understanding relationship among species, ecosystems, and ecological processes…and has the potential to play a vital role in climate [action] and adaptation efforts that bridge human and environmental systems” (p. 1). What often lacks in the communicative framing of climate change is the role of relationships in guiding climate action responses. It is a pivotal component and one that is often left out of mainstream climate communication. We are inexplicably linked to our natural world and “forget that what we do to her we do to ourselves” (Wyld, 2021, p. 30). Traditional ecological knowledge offers another component of Indigenous way of knowing that derives from centuries of respectfully interacting with the natural world and observing its responses to change. I see this particular knowledge base as an integral piece of the climate action movement. One that is equally as important as western science and should be integrated into all climate communication strategies to better tackle the challenges of our time.
Effective climate communication is a difficult task. However, further integration of Indigenous voice, through story and traditional ecological knowledge, is a necessary step in articulating and communicating climate impacts, strategies to combat climate variabilities, and overall climate action. The reoccurring theme of transdisciplinarity in this program is important because it sheds light on the need to value the diversity of perspective, lived experience, and expertise within the climate arena. Indigenous way of knowing is the most fundamental aspect of climate communication that, until recently, has been largely alienated, disregarded, and left out. It’s time reconciliation manifests itself in the climate action movement.
References
Iseke, J. (2013). Indigenous storytelling as research. International Review of Qualitative Research, 6(4), 559–577. doi:10.1525/irqr.2013.6.4.559
Nakashima, D., Krupnik, I., & Rubis, J. (Eds.). (2018). Indigenous knowledge for climate change assessment and adaptation. Retrieved from http://books.google.com
Vinyeta, K., Lynn, K. (2013). Exploring the role of traditional ecological knowledge in climate change initiatives. U.S. Department of Agriculture, Forest Service, Pacific Northwest Research Station, Portland, OR. doi:10.2737/pnw-gtr-879
A fisherman in the bayou country of Southern Lousianna
The access rights of this film are open to anyone with internet or social media. The short film can be found on the Emergence Magazine website. A full reference in APA format will be provided at the bottom of this analysis.
The intended audience for this film are educated activists and environmentally conscious individuals. I do understand the limitations of the reach of this film due to the small community of Emergence Magazine. Drawing from Global Warming’s Six Americas, the short film caters to those that are already alarmed, concerned, and cautious about climate change (Maibach et al., 2011, p. 17). I would add that those who subscribe to this reputable journalism outlet are also engaged, in one way or another, either through the consumption of climate based information or specific climate action in their respective communities. Emergence Magazine is an online publication and journalism outlet that caters to progressive minded folks that believe in climate change and the threats it poses.
The film shares the story of the residents of Isle de Jean Charles, how climate alterations have changed the landscape of the island over time, and how the increase in severe weather patterns poses serious risks for future habitation. The short film, titled Isle de Jean Charles, is directed by Emmanuel Vaughan-Lee and was published on the Emergence Magazine website on August 31, 2021.
Techniques List
The following list highlights techniques used for the analysis of this film and its style of climate communication.
1. Identify and understand your audience
As noted by Dupar (2019), “understand the intended audience’s knowledge and values. Use framing and language that will resonate with target audiences and evolve their understanding of, and contribution to, an issue” (p. 9). This short film was specifically published to the Emergence Magazine website and intended for their audience base.
2. Tailor knowledge products and use multiple formats
Specifically, “mak[ing] content easy to access, easy to use, [and] easy to share. Make sure content can be readily understood, applied, and distributed by your intended audiences” (Dupar, 2019, p. 10). Given that the short film has been uploaded to an open resource and digital platform it is easy to find and share if the viewer desires. The film is also short in length, can be viewed in one sitting, and straight forward to digest and interpret. The film was also uploaded to Emergence Magazine’s instagram page where it is accessible to anyone with social media.
3. The use of storytelling
Bayer and Hettinger (2019) argue that, “storytelling can serve as an effective tool for community engagement, particularly with regard to environmental issues” (p. 1). Emmanuel Vaughan-Lee utilizes story to captivate and draw in the audience raising awareness to Isle de Jean Charles through the story of those living on the island.
4. Localize the issue
This can, “help reveal local angles of a global problem, thereby making the problem more concrete, and moving the location of impacts closer to home” (Maibach et al., 2011, p. 19). The environmental issue portrayed in the short film is specific to Isle de Jean Charles, in the heart of the bayou in Southern Louisiana, yet this doesn’t mean that it doesn’t impact people off of the island. More and more people are affected by increasingly severe weather patterns, including the audience of Emergence Magazine, possibly encouraging these individuals to get out into their communities to see what can be done to counter the impacts of climate change.
5. Frame the issue as a human health problem, not as an environmental problem
Reframing is a powerful tool. Maibach et al. (2011) add that “making the case that climate change is a major threat to people’s health and well being has the potential to engage a much larger cross section…of the public” (p. 18). The short film frames the issue primarily from a human-centric lens, showing how impacted the lives of a few families left on the island are due to a rapidly changing climate and rising sea levels.
6. Cater to values and belief systems
It can be assumed that the values of those watching this video are fairly similar. The audience reads articles or watches short films from Emergence Magazine because they specifically sought out the information shared through its platform. Using a “frame that resonates with people’s broadly shared values…helps people ground their understanding of an issue in the context of their previously existing, carefully considered, and deeply held belief systems and motivations” (Maibach et al., 2011, p. 18).
7. Use the fundamentals of good communication
Emmanuel Vaughan-Lee deliberately uses “emotion to accentuate [his] message…and bring[s] the message to life by telling the story about how the issue has affected real people” (Maibach et al., 2011, p. 24). The short film has an emotional element to it that draws in the viewers values, beliefs, and hearts into the story.
Analysis
There are many aspects of analysis when approaching the effectiveness in communication of Emmanuel Vaughan-Lee’s short film. The techniques list above identifies the many tactics used to engage the audience of this film. Some were successful and others could be improved upon. I will dive deeper into each technique and assess the strengths and weaknesses exhibited.
Understanding one’s audience is a pivotal step in conveying any message or story. There are a couple main points that stood out to me here when analyzing the effectiveness in identifying and understanding who will gravitate to this film. The film was specifically placed onto the Emergence Magazine website, where I first discovered it during my research for this assignment. This is important in identifying the audience because Emergence Magazine has a small yet dedicated following in comparison to other journalism outlets. It is a niche platform that touches on relevant stories associated with climate change and conveys them through abstract and creative mediums. Isle de Jean Charles is a captivating film. The placement of such a film on a platform that attracts engaged environmentalists, activists, and thinkers is an effective technique within this specific community.
Where this technique lacks is in its ability to draw in more viewers outside of the Emergence Magazine following. Sure, the short film is open sourced but how does one find it if they don’t find themselves on the Emergence Magazine website? How can the story reach more minds and hearts that care about a changing climate and those most affected by it? I would argue that the film needs to be distributed more among like minded journalism outlets to further the reach and increase the audience base and potential impact.
Emmanuel Vaughan-Lee does a good job using multiple formats to share his short film, Isle de Jean Charles. He uses digital media, through the Emergence Magazine website, and utilizes social media, through Emergence Magazine’s instagram page. If more research was conducted on the film it may in fact appear on more platforms such as Facebook, Twitter, and Youtube, however, it did not immediately appear in my search. Vaughan-Lee is also effective in tailoring his knowledge products. The content of the film and the message it conveys is not difficult to understand and decipher. Isle de Jean Charlesis changing due to both human induced and climatic changes. The risk of the island being fully underwater is real yet the strong connection to place keeps the small community of residents put. It is almost impossible to not think about climate refugees while watching this film. Where will these people go if they are in fact forced to leave the island that they love? Will they ever leave if the water levels rise to high?
What I found most captivating about watching this film was how storytelling was used to connect the audience to the lives of those living on Isle de Jean Charles. As Bayer and Hettinger (2019) add, “stories make us who we are…they are central to human existence: our most instinctive and universal means of communicating” (p. 5). By showing the impacts of climate change on the residents of the island, a theme of empathy runs throughout the film. How can one not feel deeply for the residents of Isle de Jean Charles?Emmanuel Vaughan-Lee brings emotion into the story to draw in the viewer. At one point in the film, Chris Brunet, one of the long time residents of Isle de Jean Charles, shows a picture of his grandfather tilling the soil in his backyard. He speaks about how, just a couple of generations removed, those same fields his grandfather tilled are now fully underwater. This story is meaningful because it connects the audience to their own past and the histories of their own families linking together the human experience. It shows how dramatic and abrupt the changes in landscape are. The element of story in this short film is powerful and well crafted.
Another strength of Isle de Jean Charles is how the global issue of rising sea levels is localized to a specific place. Conveying a message through a global lens is a difficult and daunting task and rising sea levels is a universal concern across the map. What this film does is bring a local example of rising waters and pairs it with the story of the residents of a small island in southern Louisiana. Showing a specific example of where, how, and why an area is being impacted by climate change is a strong way to communicate an issue. It contextualizes the issue for an audience and associates place with concern of future. The human race is driven to act when we, ourselves, are directly affected. Localizing an issue shows not only the impact on geography and landscape but also on the people living in the observed region.
The next part of my analysis focuses on the power of reframing the issue of climate change as a human health problem. Maibach et al. (2019) note that, “by framing climate change as a local public health issue, it is possible to replace people’s mental associations of climate change…with more proximate and relevant…associations, such as the risks to children…the poor…[and] local communities” (p. 20). Vaughan-Lee does just this in his film. His specific messaging of the need to confront a changing climate is passed through the story of the health and well being of the few remaining residents on the island. Would the film have the same effect if it were simply about the island and not the people living on it? I would argue that its impact would lessen and the specific audience tailored to Emergence Magazine might not feel as compelled to act. Overall, the integration of a public health challenge makes this a stronger film, although, it could of concluded with some practical steps to engage a caring and thoughtful audience.
Reframing an environmental problem so that it incorporates and focuses on public health is effective because it caters to peoples values and belief systems. The intended audience of this film will care about Isle de Jean Charles, especially, because there is a direct correlation with the health, livelihood, and future of the families living on the island. Emergence Magazine subscribers are deeply thoughtful, intellectual, and environmentally driven individuals with strong values geared towards interpreting and highlighting ecological changes through story. Health and the sharing of story, are values that Vaughan-Lee hones in on in his film. I would argue that one area of potential growth in the film, when considering public health, would be a stronger emphasis on food security and how a changing climate impacts availability and access to food for the residents of Isle de Jean Charles.
The last component of my analysis focuses on the fundamentals of good communication. The ability to effectively communicate is essential in conveying a message to any audience. As Moser (2016) adds, “effective communication requires detailed understanding of one’s audience” (p. 350). In his film, Vaughan-Lee uses emotion to communicate and share the story of Isle de Jean Charles. He focuses on the stories of two families who have such a strong connection to place that they chose to live with the increasing risks due to hurricanes and rising water levels. Leaving the island they call home for a safer and more secure future does not appear to be an option. This story is powerful. It invites the audience to put themselves into the shoes of those living on Isle de Jean Charles and creates empathy. Through emotion, the story is heard and interpreted differently. It is communicated in a way that is felt in heart.
Overall, I feel that this short film captured many of the essential elements of effective climate communication. Although I believe that the film was made for a very specific demographic of like minded thinkers, activists, environmentalists, and human rights advocates, it clearly illustrated the precarious situation occurring on Isle de Jean Charles and the immediate impacts of climate change in our world today. The film was captivating, concise, educational, and easy to digest and has the potential to have a much larger impact if seen by a larger audience.
References
Bayer, S., & Hettinger, A. (2019). Storytelling: A natural tool to weave the threads of science and community together. The Bulletin of the Ecological Society of America, 100(2), 1-6. https://doi.org/10.1002/bes2.1542
Moser, S. C. (2016). Reflections on climate change communication research and practice in the second decade of the 21st century: what more is there to say? Wiley Interdisciplinary Reviews: Climate Change, 7(3), 345–369. https://doi.org/10.1002/wcc.403
My sit spot is tucked in between mossy rock and a grove of maples and garry oaks in my backyard. It has already become a tranquil place for me to sit with my thoughts and listen to the wonder of the natural world that surrounds me. I can almost hear the stories as the wind blows by. Storytelling is part of our natural world. It is in the trees, the moss, and the rock. It always has been. Indigenous cultures all over the world have used storytelling as a way to pass down oral history from generation to generation. Stories and “oral history are told in relation to the land, the water, and the sky” (Sium & Ritskes, 2013, p. VI).
As I have begun to frequent my sit spot, I have noticed more and more how the diverse life forms have welcomed me in without hesitation. I simply become yet another piece of the puzzle of life and begin to “recognize the personhood of all beings” that surround me (Kimmerer, 2014, p. 21). Each plant and animal continues to go about its tasks. Tasks, I might add, that are necessary for survival. In many ways, the natural world embodies mindfulness in the most purest of forms. Being where one is in that exact moment in time. Focused on the now so sincerely that thought of past or future is irrelevant. I am grateful to be in the presence of such mindful pursuits and such simplicity.
Each experience in my sit spot is so unique. The birds hovering overhead and chirping loudly as the rain begins to fall, almost warning each other of the change in weather. At one point, two robins flew right by the left side of my face while I was seated. For a moment, it took me by surprise. I was alarmed by the proximity. How could they fly so close to me? Don’t I embody what our natural world has become so afraid of? What I soon realized was quite the opposite. In that moment in time, there was no fear. I was merely a visitor in the beautiful life of these two birds playfully chasing each other through the trees.
Sitting, listening, and respectfully admiring the beauty and life within my sit spot has made me reflect on a few core themes; the practice of mindfulness, its impact on gratitude for our natural world, and the importance of storytelling. When we are in touch with our surroundings we are in touch with ourselves. This allows us to communicate in a more connected way. The practice of mindfulness “promotes a new pattern of thinking whereby self and nature overlap and bring about a reconnection and integration between humans and nature” (Wang et al., 2019, p.8).
Over a year ago, I was presented with an opportunity through my work, at the Victoria Native Friendship Centre, to facilitate a program named, Mind Medicine, which helps Indigenous youth who struggle with anxiety and depression by using the practice of mindfulness. In our most recent cohort, which completed a couple of months ago, I noticed one very interesting and powerful thing. Our original program, which was overly psycho-educational and focused too much on concept and too little on practice, did not allow for our youth to deeply connect with themselves within the context of the natural environment. We decided to shift entirely from classroom to land based programming. What I noticed was an immediate decrease in anxiety and an increase in self awareness while immersed in nature. We frequented the same hiking trail once a week, journals in hand, and facilitated observational exercises for our youth to sit with and interpret the natural world around them in conjunction with their own emotional state. The growth and transformation was tangible.
I specifically bring forward this example because I strongly believe connection with the land leads to a deeper connection with the self. Wang et al. (2019) define ‘connectedness with nature as the extent to which an individual includes nature within his/her cognitive representation of self’ (p.6). The experience of a mindful practice, such as immersing oneself in a sit spot, takes away the hierarchy deeply engrained in our world, makes us all equals, and connects us to our environment in a unique and necessary way. Even if it is for a brief moment in time that moment is profound and impactful and can lead to a different interpretation of our role, as human beings on this earth, and an enhanced relationship to the life forms that surround us.
If we encouraged our politicians and leaders to engage in mindfulness and find their own sit spot would we see a shift in policy, politics, and belief systems? Would the logging industry still have priority over clean drinking water or Indigenous land rights? Or would we start to see a shift in ideals, values, and actions? I would argue that gratitude for our natural world be more common than sparse and the climate crisis would be confronted and communicated in a much different way.
Wang, J., Geng, L., Schultz, P. W., & Zhou, K. (2017). Mindfulness increases the belief in climate change: The mediating role of connectedness with nature. Environment and Behavior, 51(1), 3–23. https://doi.org/10.1177/0013916517738036