Knowledge Synthesis Guide

Knowledge Synthesis Guide A Guide to Understanding Indigenous Relationships with Animal Nations

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Land Acknowledgement World Animal Protection Canada would like to acknowledge that our office operates and many of our team live and work on the traditional territory of several Indigenous nations and communities, including the Mississaugas of the Credit, the Anishnaabeg, the Haudenosaunee and the Huron-Wendat peoples.

Toronto is currently home to many diverse First Nations, Inuit, Métis and other Indigenous peoples from across Turtle Island and beyond.

What is a land acknowledgement and why is it important?

A territorial or land acknowledgement involves recognizing the traditional territory of the Indigenous peoples who had deep and complex relationships to these lands, waters and more-than-human relations before the arrival of colonial settlers.

Land acknowledgements are part of longstanding Indigenous protocols that honour the nations and communities who have been living and working on these lands and waters since time immemorial.

Providing a land acknowledgement is a way to show gratitude to Indigenous peoples who reside on these territories and whose relationships with these lands and waters shape their political thought, governance and self-determining authority that should inform how we all relate to this place. Land acknowledgements mark a small and important step in the process of reconciliation and building a positive relationship with Indigenous peoples. Participating in a land acknowledgement is a way to recognize the resilience of Indigenous peoples and that we are all accountable to these relationships.

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About the Artist

About the Guide

Roy Henry Vickers was born

Since May 2020, World Animal Protection has been

in June 1946 in the village of

working with Quintessential Research Group (QRG), an

Greenville, in northern British

Indigenous-led consulting firm, on how to respectfully

Columbia. Roy has stayed on

strengthen relationships and partnerships with

the northwest coast of British

Indigenous nations, organizations and communities

Columbia ever since, residing

in Canada. Part of this journey towards reconciliation

at various times in Hazelton,

has been to better understand Indigenous peoples’

Kitkatla, Tofino and Victoria.

connection to animals. This Knowledge Synthesis Guide

Roy’s love and respect for

is one of many steps World Animal Protection is taking

the magnificent natural beauty of this area is clearly evident in

to build meaningful and strong partnerships with

his art. His boldly colourful sunsets, subdued misty rivers and

Indigenous peoples, communities and organizations.

peaceful winter scenes reflect the essence of the west coast of

In this guide, we weave together stories of different

Canada. Roy’s father was a fisherman with the blood of three

relationships that Indigenous peoples have with animal

northwest coast First Nations – Tsimshian, Haida and Heiltsuk

and plant nations reflected in living histories, policies,

– flowing in his veins. Roy’s mother was a schoolteacher

protocols, treaties and governance practices.

whose parents had immigrated to Canada from England. This unusual mixed heritage has had a strong influence on Roy’s art. Roy studied traditional First Nations art and design at the Gitanmaax School of Northwest Coast Indian Art in Hazelton.

Roy is best known around the world for his limited-edition prints. He is also an accomplished carver, design advisor of prestigious public spaces, a sought-after keynote speaker, and publisher and author of several successful books. In addition, he is a recognized leader in the First Nations community and a tireless spokesperson for recovery from addictions and abuse. Roy has received many awards and honours for his art and community involvement. Among them are a hereditary chieftainship and several hereditary names he has received from northwest coast First Nations.

The Indigenous concept of all our relations is reflective of the interconnectedness between humans and the beyond human world.

Indigenous peoples have always considered animals as equitable partners in an interconnected web of life (Legge & Robinson, 2017).

United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) The United Nations Declaration on the Rights of Indigenous

came into force in Canada. This legislation provides a new

Peoples (UNDRIP) is the world’s most comprehensive

framework to implement the Declaration in collaboration with

international instrument that affirms Indigenous rights to self-

Indigenous peoples. The Indigenous concept of all our relations

determination, free, prior and informed consent, community

is reflective of the interconnectedness between humans and

governance and other human rights that are critical to the

the beyond human world. Indigenous peoples have always

future of the world’s 476 million Indigenous peoples. UNDRIP

considered animals as equitable partners in an interconnected

was adopted by the United Nations on September 13, 2007,

web of life (Legge & Robinson, 2017).

to recognize Indigenous rights that “constitute the minimum standards for the survival, dignity and well-being of the

While there are 46 articles in UNDRIP, the one that most

indigenous peoples of the world” (Article 43). Although Canada

closely relates to the needs of the World Animal Protection is

initially voted against the Declaration (along with Australia,

Article 24, part 1, which relates to an Indigenous right to health

New Zealand and the United States), it reversed its position

within the context of relationships to animals and plants:

(once there was a change in administration) and removed its permanent objector status in 2016, promising future implementation of UNDRIP. On November 26, 2019, Province of B.C. legislators unanimously passed the United Nations Declaration on the Rights of Indigenous Peoples Act (UNDRIPA or Bill 41). Federally, on June 21, 2021, the United Nations Declaration on the Rights of Indigenous Peoples Act (Bill C-15)

1. Indigenous peoples have the right to their traditional medicines and to maintain their health practices, including the conservation of their vital medicinal plants, animals, and minerals. Indigenous individuals also have the right to access, without any discrimination, all social and health services.

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2015 Truth and Reconciliation Commission (TRC) Since the time of Confederation, the Government of Canada

between Indigenous peoples and broader Canadian society.

sought to eliminate the rights, governments, culture, resources,

Reconciliation is about addressing these inequalities and

lands, languages and institutions of Indigenous peoples.

working to establish and maintain a mutually respectful

The goal of the Indian Act was to outline and implement

relationship between Indigenous and non-Indigenous peoples.

an assimilation policy to absorb Indigenous peoples into

Even today, the kinds of governance structures (namely Band

“mainstream” European culture, which was done against their

Councils) that exist in Indigenous communities in Canada were

will. Residential schooling became a central element in this

developed through the Indian Act as a mechanism of indirect

policy, and between the 1880s and 1990s (the last school closed

power through which federal jurisdiction over Indigenous

in 1996), over 150,000 First Nations, Inuit and Métis children

peoples in Canada is exercised.

attended Indian residential school. The Truth and Reconciliation Commission (TRC) was established because former students

Reconciliation is about ensuring systemic and cultural change

and survivors of the residential schools came forth and

to eliminate racist and discriminatory practices, policies

placed the issue on the public agenda. The 2015 Truth and

and approaches within organizations and in the businesses

Reconciliation Report highlights the intergenerational

that they pursue, as well as in building respectful and trust-

impacts of residential schools that continue for Indigenous

based relationships. The TRC calls upon the corporate sector,

peoples today.

academic institutions, non-profit organizations and all levels of government in Canada to adopt UNDRIP as part of a

Canada’s laws and policies were created based on notions

reconciliation framework and to apply its principles, norms

of Indigenous inferiority and European superiority and

and standards to internal policy and core operational activities

have long facilitated discrimination against Indigenous

involving Indigenous peoples and their lands and relationships.

peoples. These laws resulted in disparities and inequalities

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Animals as Teachers We as Indigenous peoples regard animals as teachers of

Carroll helps us to understand the extent to which animals are

knowledge and information which act as and sometimes

regarded as non-human persons. For example (p. 121),

are warning signs of things that are about to happen. In many stories, we share how animals communicate with the

“Animals are a part of many Indigenous understandings

spirit world and with humans through sounds and physical

of ‘society,’ which is expressed in the Cherokee language

interactions and other times through dreams, and often during

as nigada gusdi didadadvhni – ‘we are all related’. This

ceremonies and traditions. An animal may show up suddenly

phrase is understood to extend beyond the human

to share a message of warning that can help the human

realm to include other-than-human beings, and teaches

be better prepared for what is about to happen (e.g., rain is

us to acknowledge the interdependence and sacredness

coming). Indigenous peoples regard the relationship with

of life in all its forms.”

animals and plants as sacred. For example, Clint Carroll (2021)1 describes that throughout Cherokee history, animals have played important kinship roles as keepers of knowledge and helpers to human beings.

Indeed, a fundamental view among many Indigenous nations throughout North America is that animals are “relatives,” as opposed to a western viewpoint of animals as “resources.”

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Community Stories With respect to engagement with Indigenous peoples and

The animals knew that the people could not live without them,

communities, the first phase for World Animal Protection is to

and when the animal nations met in council, the chief deer

focus on “storytelling” as a way for Indigenous peoples to tell

outlined how the Nishnaabeg Nation could make amends:

their stories about their community protocols, responsibilities and their relationship to animals by sharing their local knowledge and world views. This involves engaging and communicating with specific communities who have stories to tell about their historical and spiritual connections to animals on a local and regional basis.

As an example of the importance of practicing good relationships with animal nations, Anishinaabe scholar and activist Leanne Betasamosake Simpson shares the story of the Treaty with the Hoof Nation:

Honour and respect our lives and our beings, in life and in death. Cease doing what offends our spirits. Do not waste our flesh. Preserve fields and forests for our homes.

To show your commitment to these things and as a remembrance of the anguish you have brought upon us, always leave tobacco leaf from where you take us. Gifts are important to build our relationship once again.

The Nishnaabeg agreed, and the animals returned to their territory. Contemporary Nishnaabeg hunters still go through the many rituals outlined that day when they kill a deer or

In a time long ago, all of the deer, moose and caribou

moose, a process that honours the relationships our people

suddenly disappeared from the Nishnaabeg territory.

have with these animals and the agreement our ancestors

When the people went looking for them, they discovered

made with the Hoof Clan to maintain the good life. 2

the animals had been captured by the crows. After some negotiation, the people learned that the crows were

In his forthcoming work, Sustainable Self-determination:

not holding the moose, deer and caribou against their

Indigenous Pathway to Well-being and Climate Justice, Jeff

will. The animals had willingly left the territory because

Kanohalidoh Corntassel shares his reflections on the story of

the Nishnaabeg were no longer respecting them. The

Tahlequah, the killer whale, and her baby calf off the shore of

Nishnaabeg had been wasting their meat and not

the Pacific Ocean along Vancouver Island in Canada – a story

treating their bodies with the proper reverence.

that has continued to shock the world until this day.

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“

For seventeen days during the summer of 2018, people across

the good relations protocols of orca nations and other more-

Turtle Island and globally were transfixed by Tahlequah (aka

than-human nations. What does environmental justice look

J-35) as she relentlessly carried the lifeless body of her newborn

like for animal and plant nations? And what does it look like to

calf through the Salish Sea. Tahlequah’s baby had passed

take Tahlequah’s story seriously? And how are orca stories and

away within a half hour of birth, and Tahlequah quickly dove

knowledge shared with future generations as their futures are

down to catch her calf to show it to her family (J-pod). 3 In what

endangered?

became known as the “tour of grief,” people from around the world watched with sorrow and amazement as they witnessed

‘Cúagilákv reminds us that our work is never done in solitude.

Tahlequah’s seventeen-day mourning ceremony. As Heiltsuk

Cherokees call this gadugi, or never allowing one person to

land-based educator and writer ‘Cúagilákv (Jess Housty)

struggle alone in life. Tahlequah’s family practiced the values of

explains, “In the context of Tahlequah’s mourning, bearing

gadugi during her mourning ceremony. As ‘Cúagilákv points out:

witness is how we must reciprocate the ocean’s generosity, the feasts it has provided us, the gifts it has given us.”4

And when I watched her pod take turns lifting that calf up so she could rest as she completed her sacred work,

This powerful event occurred right off the coast of Victoria,

Tahlequah reminded me that we do not move through

British Columbia, which is unceded Lekwungen territory and

grief and uncertainty alone. We do it with our community

is where my family and I currently live. Tahlequah’s grieving

bearing witness. And our community endures.7

ceremony also resonated with me as a citizen of the Cherokee Nation because Tahlequah is the name of the Cherokee capital

As Tahlequah alerted us to this tragedy in her family, it made

in Oklahoma. I will never forget the image of Tahlequah

me think about the ways our communities endure and persist.

carrying her lifeless calf as a reminder that we collectively

This upcoming book examines ways that Indigenous nations

played a role in her calf’s death. As Ts’mysen, Dene and Métis

and peoples protect and perpetuate their territories of life and

scholar Christina Gray points out, “…the survival of killer whales,

nationhood. More specifically, I look at the ways that Indigenous

or even grizzly bears, is bound by how much we, as humans,

knowledge and practices are transmitted and shared with

are willing to live in wulaaysk (good relations) with water, fish,

future generations to promote the health, well-being and

non-human and more than human beings.” The cause of death

sustainability of Indigenous nations. By taking a comparative

of Tahlequah’s calf wasn’t a mystery. Orca starvation from the

approach of Indigenous nations across Turtle Island, Aotearoa

overharvesting of Chinook and other species of salmon has

(New Zealand) and the Americas, I examine different pathways

become all too common, along with pollution of the ocean and

to sustainability that are centred on everyday acts of community

physical and acoustic disturbances of tanker traffic through

resurgence and ways that relationships to land, community and

orca hunting grounds. As humans, we have continued to violate

culture are embodied in daily life.

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Story of the Bison Treaty Since the founding of Canada, the common practice is for treaties to be signed between First Nations and the federal government, but that wasn’t always the case. In 2014, a treaty was signed between Indigenous nations living along the US-Canada border. Iiniiwa, which is the Blackfoot (Niitsitapi) name for bison, have a deep, longstanding relationship with the land, people and cultural practices of prairie ecosystems.

In fact, among the Blackfoot and surrounding Indigenous nations, iiniiwa is one of the “cultural keystone species,” those that “shape in a major way the cultural identity of a people, as reflected in the fundamental roles these species have in diet, materials, medicine, and/or spiritual practices” (Garibaldi and Turner 2004; Massie 2014). When discussing the role of the bison in their homelands, Blackfoot scholar and elder Leroy Little Bear and colleagues (2014) point out, “Acting as a natural bio-engineer in prairie landscapes, they shaped plant communities, transported and recycled nutrients, created habitat variability that benefited grassland birds, insects and small mammals, and provided abundant food resources for grizzly bears, wolves and humans.” This account shows the linkages between plant and animal nations, indicating how the entire landscape can be altered by the regeneration of one keystone species, such as bison.

“The treaty is open,” said Leroy Little Bear, who organized the Banff ceremony.

“Other nations can sign on.”

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Unfortunately, the widespread slaughter of bison in the

regenerating the relationships that promote their health and

nineteenth century led to the deterioration of the prairie

well-being. Like treaties, Indigenous stories reflect the deeply

ecosystems and of the health and well-being of Blackfoot

held protocols and practices regarding relationships with bison.

and other prairie peoples. The decimation of the bison also

In this way, agreements with plant nations and animal nations

impacted the cultural practices of Indigenous peoples of

have been in place for millennia, and a formalized version of

the region, which has prompted the need for community

an agreement, such as a treaty, can be useful for rekindling

action to restore the iiniiwa in Indigenous homelands. On

ancient relationships. New treaties such as the Buffalo Treaty

September 23, 2014, eight Indigenous nations gathered in

reflect the complex diplomacies and spiritual reawakening

Blackfeet territory near Browning, Montana, and signed the

of resurgence.

historic Buffalo Treaty, which called for the return of bison to the prairie ecosystems. Given that it was the first transborder Indigenous treaty signed in over 150 years, the Buffalo Treaty also rekindled old alliances. The Buffalo Treaty outlined the following community-led goals: • Engaging tribes and First Nations in continuing dialogue on bison conservation • Uniting the political power of the tribes and First Nations of the Northern Great Plains • Advancing an international call for the restoration of the bison • Engaging youth in the treaty process • Strengthening and renewing ancient cultural and spiritual relationships with bison and grasslands in the Northern Great Plains (CBC News 2015) The agreement stemmed from proposals to bring freeranging bison back to the areas like Banff National Park and aims to restore links that existed when bison roamed free throughout the territories of the signatories. The Buffalo Treaty demonstrates how Indigenous nations can take the initiative in

An Open Treaty The Buffalo Treaty was first signed in September 2014 in Montana by the following nations: • Blackfeet Nation • Blood Tribe • Siksika Nation • Piikani Nation • Assiniboine and Gros Ventre Tribes of Fort Belknap Indian Reservation • Assiniboine and Sioux Tribes of Fort Peck Indian Reservation • Salish and Kootenai Tribes of the Confederated Salish and Kootenai Indian Reservation • Tsuu T’ina Nation More signatories are welcome to join.

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Community Engagement Developing approaches to Indigenous engagement needs to be undertaken through open discussions with the Indigenous nations and communities and asking whether and how they would like to be engaged. Part of this approach requires that the local Indigenous protocols and procedures developed by the Indigenous community for the management of Indigenous knowledge be understood and followed. It is vital that the differing processes for respectfully working with the community to include their knowledge in assessment processes be understood, respected and implemented. Prior to the initial meetings or engagements, World Animal Protection should ask about cultural protocols to be followed with members of the community and whether there are different practices in different communities. Consideration should be given to whether there are additional activities that need to be pursued or perspectives to be considered in addition to the cultural processes for general engagement. This must be done respectfully, with the goal of building relationships.

Photo: QRG

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come to Tl’ches around 2011. The Lekwungen people knew that Stqéyəʔ had made these islands his home for a reason, and they respected that and lived with him in harmony and respect.

Cheryl Bryce reflects on her first encounters with Stqéyəʔ when her family would go over to the islands to do invasive species removal, and they remember the sensation of feeling like they were being watched. At times they could even hear Stqéyəʔ rustling in the bushes, being curious. While they knew Stqéyəʔ was nearby, they were always mindful to give him his space.

Photo: TJ Watt

Story of Stqéyəʔ from the Songhees Nations

The Lekwungen people were worried about the lone wolf, but they knew that he would be okay, and over time they saw how Stqéyəʔ was adapting to his environment.

Stqéyəʔ left the islands for the main island in 2019. While it is somewhat unclear why Stqéyəʔ decided to leave his home,

Stqéyəʔ (pronounced Stakaya) was a beloved lone wolf who lived

many Lekwungen people believe the constant harassment

on Tl’ches in Lekwungen (also known as Chatham and Discovery

and stalking he experienced from people intrigued by his

Islands) in British Columbia, Canada for eight years and had

presence likely played a large role in his decision to leave the

a close relationship to the Songhees Nation. In March 2020,

islands he called home for more than eight years. Stqéyəʔ’s

Stqéyəʔ was shot and killed by a hunter after being removed

story resonates with many people. In 2020, Stqéyəʔ was shot

and relocated from his home by the Government of B.C.

and killed by a hunter, and people worldwide were impacted by his sudden and heartbreaking death. We can be reminded

In this community story, we learn more about the story of

of the importance and value of Indigenous knowledge and

Stqéyəʔ from Songhees knowledge-holders, Elder Sellemah

relationship to place. We need to give space to animals, and

(Joan Morris), and Cheryl Bryce, who is with the First Nation

we need to be aware of the impacts we are having on the land

Land Management Resource Centre. Morris says that “Stqéyəʔ

and on all our relations. Stqéyəʔ is of great cultural importance

is very important to our people and our culture, and that the

to the Lekwungen people, and the community continues to

Lekwungen people had a relationship with Stqéyəʔ before

advocate for the protection of all animals, but especially wolves,

his story became well known in the news.” The name Stqéyəʔ

and where they live. The community is still waiting for Stqéyəʔ’s

was given to the wolf by the Songhees Nation, and is the

pelt to be returned to the Songhees Nation so that he can be

Lekwungen word for wolf. Stqéyəʔ is believed to have first

put to rest in an honourable and respectful way.

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Guiding Principles for Community Engagement and Reconciliation Below is a list of proposed high-level strategies in support

developing these skill sets and competencies, seek the

of reconciliation and building relationships with Indigenous

input of Indigenous communities engaged through this

peoples, communities and organizations. These strategies focus

current Indigenous Engagement project.

on the internal work of World Animal Protection to develop its approaches to Indigenous engagement, revise and refocus its operational frameworks and explore ways to build Indigenous voices into the work of the organization. While many of these strategies are focused on policies and process, there is value in identifying budgets and internal resources to move beyond commitment to action in support of reconciliation with

• Undertake work to examine the impacts of climate change on animals. If preliminary work has been done in this area, then explore expansion and assessment regarding ways to build a deeper understanding of these connections.

• Review the approaches to creating campaign messages

Indigenous peoples. Reconciliation is measured in the positive

and how interests are expressed in the development

actions taken rather than solely through words of commitment.

of materials and content. Identify ways to incorporate

• Building on the current Indigenous Engagement project, develop a multi-year framework for Indigenous engagement that includes development of a Reconciliation Action Plan. This framework and

Indigenous voices in the various campaign messages through dialogue with Indigenous people and communities on their connections to the Animal Nation.

• Reflect more diversity and inclusion in the Canadian

Reconciliation Action Plan would focus on building

policies (vision/mandate statements). The policies are not

understanding within World Animal Protection regarding

directly inclusive of Indigenous perspectives. This includes

the connection between Indigenous peoples and the

examining existing messaging with respect to “We move

Animal Nations and on what animal protection means and

the world to protect animals” and “We help the world see

needs to be reframed from a diverse Indigenous context.

how important the animals are to us.”

• Review the key policies informing the Board Handbook

• Engage Indigenous people in reviewing and revising the

and develop descriptions of skill sets that support building

content of the Cultural Toolkit to reflect Indigenous values

and sustaining respectful relationships with Indigenous

and ways of being – avoiding pan-Indigenism.

peoples, nations, governments and communities. In

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• Support Indigenous Cultural Awareness and Animal Nation

1

Carroll, Clint. 2021: “Fauna and Flux on the Plains’ Edge: Animal Kinship, Place Making, and Cherokee Relational Continuity.” Pp. 114-137 in The Greater Plains: Rethinking a Region’s Environmental History, edited by Kathleen Brosnan and Brian Frehner. Lincoln: University of Nebraska Press.

2

On p. 34 – “Looking after Gdoo-naaganinaa: Precolonial Nishnaabeg Diplomatic and Treaty Relationships.” Leanne Simpson. Wicazo Sa Review, Volume 23, Number 2, Fall 2008, pp. 29-42.

3

Tahlequah’s calf was born on July 24, 2018, and this was the second calf she had lost. J-pod, along with their extended kin in the K and L pods, live in the waters off Seattle, Washington, and Vancouver and Victoria, British Columbia.

Every summer, the three pods reunite and become a “super pod,” often engaging in greeting rituals where they line up and swim toward each other at fast speeds. https://www. nationalgeographic.com/animals/2018/08/orca-mourningcalf-killer-whale-northwest-news/

Training and links to climate change.

• Engage in discussions with Indigenous nations and communities to build understanding of Indigenous relationships to animals, and partner with Indigenous communities to align their brand strategy and avoid pan-Indigenism.

• Under the Human Resource policies, develop and include guidelines on creating a welcoming environment, as well as recruiting and retaining Indigenous employees.

• Revise job descriptions to include roles and skill sets for encouraging Indigenous applicants to apply or having

On September 4, 2020, Tahlequah gave birth to a healthy calf, dubbed J-57, in the Salish Sea. As of this writing, the calf is swimming strongly with twenty-three others in his pod as they search for Chinook salmon and other food to sustain themselves. Available at: https://www.theguardian.com/ environment/2020/sep/07/tahlequah-the-orca-famous-forcarrying-her-dead-calf-for-17-days-gives-birth-again

Indigenous-lived experience as a job skill requirement.

• Review and identify ways to build Indigenous perspectives into World Animal Protection hiring practices.

4

Housty, Jess ‘Cúagilákv. “Kinship”. In Black, Martha, Lorne Hammond, Gavin Hanke with Nikki Sanchez, eds. Spirits of the Coast: Orcas in Science, Art and History. Victoria: Royal BC Museum. p. 177.

5

The Cherokee capital of Tahlequah is most likely named after Tellico, a prominent Cherokee overhill village in what is now called Tennessee. Tellico and other Cherokee towns were flooded in 1979 by the Tellico Dam Project. The meaning of Tahlequah is not known for certain, but probably connotes “the open place where the grass grows.” Tellico has also been referred to as Talikwa and Telliquo. https:// www.tahlequahdailypress.com/news/origin-of-tahlequahname-lost-in-mists-of-time/article_fd930a14-a97e-5f9caaf5-b225c0f690c6.html ; http://files.usgwarchives.net/ok/ cherokee/misc/tahlequah.txt

6

Gray, Christina. 2019. “Being in Good Relations.” Upstage.

Belfry Theatre. 5(3): 4-5.

7

Housty, “Kinship,” p. 179.

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World Animal Protection and Reconciliation

Quintessential Research Group

World Animal Protection’s vision is to end cruelty and

QRG is a socio-economic, health

suffering to animals forever. We understand that to achieve

and engagement consultancy led

this vision we need to build an organizational culture that

by Indigenous, non-Indigenous and

values and celebrates equity, diversity and inclusion. As

gender diverse people with extensive

an employer, we are committed to creating a diverse and

experience in Indigenous community

inclusive work environment and respectful employee

engagement, equity, diversity, and

recruitment practices. We will support and empower World

cross-cultural training. QRG has

Animal Protection employees to achieve their goals and

extensive experience working with

aspirations. Through our commitment to reconciliation, we

Dr. Jeff Kanohalidoh Corntassel Chief Operating Officer, QRG

are interested in supporting our staff with Indigenous cultural

long-lasting reciprocal relationships; coordinating and

awareness training and moving forward in building respectful

delivering complex community engagement processes in

relationships with Indigenous peoples, communities and

partnership with different levels of government; planning and

organizations. While we have work to do, we are committed

facilitating accessible meetings; and, managing resources

to ensuring that the voices of all staff are heard and providing

to support the participation and engagement of diverse

a safe place for engaging in dialogue and sharing knowledge

people. QRG is comprised of a team of experts in Indigenous

and world views on the work we do and how we do it.

engagement, group facilitation and anti-racist and anti-

Indigenous communities and fostering

oppressive practices for working professionals. Our team has over 50 years of combined experience working with Indigenous communities in Canada and internationally.

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