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NRBS - HomeTable of Contents |
Northern River Basins Study Final Report
3.0 Major Findings
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Introduction Patterns In the Water Patterns in the Wildlife Patterns in Traditional Societies Relevant Documents |
| Related NRBS Question: | |
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| 12. | What native traditional knowledge exists to enhance the physical science studies in all areas of inquiry? |
Traditional environmental knowledge refers to the body of experience that is derived from years of living off the land. In the Study area, much of this information is found in aboriginal cultures, passed down from generation to generation in their oral traditions. Because of their longstanding experience with the land, native elders in particular possess an intuitive ability to distinguish subtle patterns, cycles and changes within the ecosystem. During the course of the Study, the Board recognized that this qualitative knowledge could be used to complement and enhance the largely quantitative information provided by contemporary biological and physical sciences.
| Figure 3.4.1 | Traditional Knowledge: Participating Communities |
The NRBS Traditional Knowledge Component was designed to chronicle the wisdom of people whose lives are integrally linked to the land. The project consisted of three segments: interviews with aboriginal residents, an extensive survey and a search of archival records that provide historical perceptions of the land and its resources. Ten communities located in the far north of the basins participated (Figure 3.4.1) and 264 interviews were conducted with traditional basin inhabitants.
The large amount of information compiled by the Traditional Knowledge Component describes the sweeping social and environmental changes that have occurred within the basins. The records and collective memory of the people span a period of more than two full centuries, and a sizeable database of archival records was compiled. Hundreds of maps were created to capture historic and present patterns in land use, wildlife and other aspects of the basin ecosystem. Readers are encouraged to refer to the synthesis report listed at the end of this Section for more detailed information.
The value of traditional knowledge warrants identification as a distinct body of knowledge, with its own perspective and approach. Also, the knowledge retrieved through this project serves as an important historical resource for traditional basins inhabitants. Accordingly, this information has been returned to the respective communities for their use.
| Figure 3.4.2 | Top Four Changes to Water Characteristics Based on Traditional Knowledge Survey |
| Figure 3.4.3 | Changes to Water Quality |
| Figure 3.4.4 | Reasons for Not Using River or Lake Water Based on Traditional Knowledge Interviews |
Traditional basin inhabitants recognize water as central to the support and quality of their lives. In the past, traditional inhabitants of the basins generally viewed the waters as abundant and clean except during drought periods. Since then, residents have witnessed a number of changes in both the quality and quantity of waters in the northern portion of the basins (Figure 3.4.2).
In the eyes of these northern inhabitants, the quality of water has largely deteriorated (Figure 3.4.3). A large proportion of individuals has noted higher turbidity and sediment loads within the mainstem rivers. According to historical records, high turbidity was common during the spring runoff but lessened during the fall and winter. High turbidity and sediment loads are now seen as year-round phenomena.
A number of individuals, especially in Fort Smith on the Slave River, have had an increasing number of aquatic plant-related concerns over the past five years. Elders and traditional fishermen in Fort Smith have remarked on the overabundance of algae that covers the river banks and clogs their fishing nets.
There is a belief that industry, especially pulp mills, have "poisoned" the waters in their area. Ninety-five per cent of traditional knowledge interviewees still rely on natural water sources instead of municipal water supplies, but a number of individuals no longer trust the quality of surface waters. When asked why these individuals stopped using lake or river water, the predominant concerns were a fear of disease and aesthetic considerations (Figure 3.4.4). Others have noted an oily sheen on the mainstem rivers that leaves a scum in their tea cups.
These concerns have prompted many to carry water supplies during wilderness travel instead of drawing water from the land. The practice of using snow and ice as a water source is also being curtailed due to the observation that the snow is "dirtier" and the belief that precipitation is contaminated with industrial pollutants and ash from large forest fires. Many note that treated water has a strong bleach flavour that they associate with various physical ailments—a sentiment also recorded by Other Uses (Section 3.3) and Drinking Water (Section 3.10) components.
According to native elders, the levels and patterns of water flow have fluctuated to a great extent within the river basins. Water levels across the basins appear to have dropped markedly over the last 15 years, and many of the smaller streams and lakes have dried up. Furthermore, the rivers no longer seem to have the capacity to scour sediment deposits downstream—shoreline access is increasingly difficult and sand bars form at a more frequent rate.
Archival records contain a great deal of information related to seasonal flow patterns within the basins. Flood and ice jam events were regularly recorded in the Peace and Athabasca Rivers, as well as the Peace-Athabasca and Slave deltas. Aboriginal people noted a reduction in the seasonal flooding of the major rivers, particularly the Peace River.
The most significant ecological impacts of flow alterations are recorded by aboriginal peoples from Fort Chipewyan in the Peace-Athabasca Delta. As described in sections 1.4 and 3.5 of this report, the perched basins of the Peace-Athabasca Delta are renewed by periodic floods that are largely controlled by the development of ice jams along the Peace River during the spring. In the memory of those who live in the delta, the number of spring floods has greatly reduced since the construction of the Bennett Dam in British Columbia; the last major flood occurred in 1974. In the absence of these rejuvenating floods, two of the perched lakes (Egg Lake and Pushup Lake) have disappeared and many others are drying out. Willows and other terrestrial vegetation now encroach on sites where wetlands once dominated, which in turn affects the animal numbers and species.
| Figure 3.4.5 | Changes to Fish Populations |
| Figure 3.4.6 | Changes to Wildlife Populations |
| Figure 3.4.7 | Changes to Bird Populations |
With some exceptions, residents of traditional northern communities have observed that fish and wildlife populations have generally declined (figures 3.4.5 and 3.4.6). In addition, species that follow predictable population cycles (e.g., rabbit and lynx) are thought to have longer periods between cyclic low and high populations. Traditional knowledge respondents attribute these changes to a number of factors, including flow alterations, land drying, intensive fires, mining, logging and road development. All of these are thought to reduce or eliminate the capacity of the land to support healthy fish and wildlife populations. The situation is further aggravated by land clearing and improved road access, which allows for easier fish and wildlife harvesting. Numerous comments were made with regard to regional fish and wildlife populations.
Traditional inhabitants feel that the quality and quantity of fish has deteriorated to a large extent over the last 50 years. A number of traditional fishing sites, such as "fish hole" on the Rat River, are now sparsely populated or dried up. Overfishing resulted in the near-extinction of goldeye in the Peace-Athabasca Delta, and populations of whitefish are also declining. Traditional fishermen commented that fish are generally smaller, have poorer taste and texture, and appear unhealthy at some sites. Deformities are often observed in jackfish caught in the vicinity of Pine Creek, Northwest Territories. Residents observe that there are fewer songbirds than in the past. Many native elders also note that drier lands have increased the frequency and severity of forest fires, which has reduced the winter range for caribou.
Alterations to Peace River flows, and the resulting changes in habitat within the Peace-Athabasca Delta, are seen to have impaired the health and numbers of various animals within the region. Traditional inhabitants have observed a significant decline in the health and population of muskrats during the last ten years. The loss of sedge meadow habitat has caused buffalo populations to decline. At the same time, moose populations have increased and stabilized due to the availability of willows and shrubs that are a primary food source. Fewer migratory birds use the delta as a staging and nesting site.
Populations of migratory birds within the Slave River Delta also seem to have declined (Figure 3.4.7). In 1791, Peter Fidler noted that flocks of geese on the Slave River were so thick "they appeared at a little distance as if the river was quite choked up with floating driftwood." This abundance has not been observed in many years. In 1870, "egg gathering activities succeeded in collecting 1000 eggs at Buffalo Lake, Northwest Territories." Eggs are no longer gathered on this lake and no mention was made regarding the plentitude of eggs. Elders believe that the fall migration of many bird species has shifted from the Peace-Athabasca and Slave deltas to the Peace River agricultural region to take advantage of grain crops.
Traditional basin inhabitants rely on the land for a number of resources, including food, medicine, clothing and income. To aboriginal residents, the land and its waters are also a source of culture and spirituality. They believe that all things in nature are connected and their link to the land is an integral aspect of their lives. Their respect for nature is expressed through their traditional ceremonies and through their traditional land management practices. These people strongly believe that the emotional and spiritual value they place on the environment and their lifestyle is lost on governments and industry, which instead measure the worth of natural resources in terms of commercial value.
Historically and today, elders believe that economic development and associated institutional change is destroying their intricate link with the land and preventing future generations from establishing that connection. As early as the fur-trade era, natives were required by the Church to send their children to boarding school. This forced natives to establish a sedentary way of life that further removed them from the traditional hunting economy that existed prior to European immigration and the fur-trade. The extended harvesting of wildlife resources resulted in a growing incidence of starvation and increased reliance on trading posts for food staples. These and other developments are seen as distancing aboriginal peoples from their traditional lifestyle a lifestyle they believe still holds great value for present and future generations.
Archival information and traditional knowledge interviews suggest that development has caused a deterioration in the cultural and physical health of affected aboriginal communities. One-quarter of those individuals included in the traditional knowledge study claim that development destroyed their valuable relationship to the land. Another 12 per cent say that development crowds them out and they lose control over the land. This effect seems to be more pronounced among younger generations. A large number of native elders commented that their children are losing interest, understanding and respect for the traditional ways of their people. This is compounded by the loss of several sacred sites due to advancing development. The Alberta Housing Building in Fort Vermilion, for instance, was erected on a site of great spiritual significance to First&nbps;Nations peoples.
Although most respondents feel positive about their health, there is a widespread belief that there is an increased incidence of certain diseases (e.g., heart disease, cancer and diabetes) within traditional communities. Almost one-quarter of respondents state that industrial development has affected their health. When asked how it affected their health, 87 per cent of respondents pointed to air or water pollution. Another eight per cent explained that diminishing wildlife populations had forced them to switch to store bought foods and the chemical additives in these foods affected their health. Alcohol, drugs and a lack of physical activity are also seen as main contributors to the increased incidence of disease. Others feel that the clearing of forested lands for logging, agriculture and other industrial purposes is rapidly destroying natural herbs used in traditional medicines.
Traditional users believe strongly that without significant intervention, the environmental outlook for the basins is bleak. However, a majority does not expect a cessation of development; rather, they support sustainable practices that respect the complex interdependency among living things and include traditional peoples in all decisions that affect their lifestyle. Elders maintain that current land use strategies should include a greater consideration and respect for overall ecological health. The land is a source of food, medicine, clothing and income. It also links them to their traditional ideology and has an important influence on their ability to transfer their knowledge of the biosphere and their way of life. They emphasize the need to protect forested areas from further tree removal and to accelerate reforestation efforts in affected areas. With regard to agriculture, cessation of wetland drainage and the use of alternatives to agricultural chemicals should be considered.
Through participation in this study, traditional peoples have voiced their willingness to share their knowledge as part of a mutually beneficial partnership with governments and industry. They believe that traditional knowledge can provide a number of benefits to environmental inquiry—both by identifying patterns and changes within a developed ecosystem, and by providing guidance on long-term maintenance strategies.
Flett, L., Bill, L., Crozier, J. and D. Surrendi. 1996. A Report of Wisdom Synthesized from the Traditional Knowledge Component Studies. Northern River Basins Study Synthesis Report No. 12.
NRBS Technical ReportsCrozier, J. 1996. A Compilation of Archived Writings About Environmental Change. Northern River Basins Study Technical Report No. 125.
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