Power and partnership: responding to crises in Attawapiskat

The theory of community-based disaster management, which highlights the importance of community empowerment and the active participation of disaster-affected peoples in decisions around mitigation and response, is a welcome conceptual shift from previous theories that framed communities as passive victims who lack the capacity to assist themselves. In bringing the community to the fore, however, there is a risk that the focus sidelines the issues of partnership and power, two critical determinants of a community’s ability to manage a disaster event. Just as no person is an island, all communities rely on a host of external actors for support in determining what response options are possible and for acquiring the necessary resources to implement those plans. These actors fall along a rather broad continuum that includes informal social networks, civil society organizations and formal government institutions. Simply put: communities with strong partnerships are better positioned to manage a crisis than those who attempt to do so on their own. But when the partner (e.g., a government agency) controls the resources that affected communities need, the ability of those communities to chart their own course is significantly diminished, as decision making power is largely left in the hands of others.

For all communities in Canada, government is one of the most crucial partners in disaster management. In the majority of these communities, local municipalities have the primary responsibility (in coordination with the provincial government) of managing the prevention of, preparedness for and response to disasters and emergencies that affect them, be they fires, floods, snowstorms or other humanitarian crises. The municipal governments and/or provinces and territories are also responsible for a vast network of infrastructure that is critical to the functioning and resiliency of these communities. A notable exception to this partnership model exists in First Nations communities, where the federal government has assumed responsibility for providing emergency management support, and holds all fiduciary responsibility. Moreover, under the Indian Act—a statute which governs the relationship between the Canadian state and registered First Nations peoples—responsibility for infrastructure falls to the federal government. It is a distinctive arrangement, characterized by an extreme asymmetry of power, and one which poses considerable challenges for First Nations communities seeking to mobilize in the face of seasonal disaster risks and ongoing crises. A look into the case of the Attawapiskat First Nation highlights these challenges.

Like many isolated communities in northern Canada, the Attawapiskat First Nation has found itself increasingly threatened by a variety of natural and human-made hazards that pose a serious risk to the community’s existence: on more than one occasion, the community has seriously discussed the possibility of resettling elsewhere. While climatic hazards, such as flooding during the spring ice break-up, are nothing new for this community situated along the Attawapiskat River only a few kilometers inland from the coast of the James Bay, changing weather patterns have significantly reduced the predictability and scale of this annual event, thereby heightening the community’s vulnerability to these floodwaters. In the face of this increased risk of flooding Attawapiskat has declared a state of emergency in three separate years since 2008, each time resulting in the evacuation of a significant proportion of the approximately 1,900 persons living on the reserve at great financial and social cost.

Current plans for extensive mining in the lucrative “Ring of Fire”— Ontario’s largest mineral reserve located upstream from Attawapiskat— pose an uncertain and potentially grave risk to the life and livelihoods of First Nations in the region, who are justifiably alarmed by the potential contamination of their water systems. For Attawapiskat, this would not be the first time they were affected by a human-made disaster related to resource extraction. In 1979, 30,000 gallons of diesel fuel—to date, the largest petroleum spill in Northern Ontario—leaked under the community’s elementary school. Despite repeated efforts by Chiefs and band council members to call attention to the ongoing health problems suffered by students and teachers, the school only closed in 2001.

In addition to these discrete disaster events, a more chronic humanitarian crisis emerges from Attawapiskat’s inadequate and substandard infrastructure, particularly its subpar housing and water treatment facilities. At present 124 families in Attawapiskat lack adequate housing, and substantially more have no access to treated drinking water. These families live in 24’ x 36’ bungalows sheltering 18 to 24 people sharing one bathroom and one kitchen. These specifications fall considerably below minimum shelter and sanitation standards recognized and observed by countless humanitarian organizations, including Mennonite Central Committee. Though this crisis was brought to light in 2011, when Chief Theresa Spence’s hunger strike to demand a federal response made international news, it has been an ever-present issue for decades.

Despite the urgency and protracted nature of these crises, little progress has been made to address them in a comprehensive manner. In fact, the increasing rate of population growth in the community only exacerbates its vulnerability, as additional demands are put on infrastructure that is already inadequate. It would be a mistake, however, to assume that the community of Attawapiskat has not explored its own solutions to bring about change. In response to the annual flood risk, for example, the community seriously investigated several options, ranging from the construction of major dyke infrastructure to the seasonal migration of the community back to traditional spring camps. The government, however, had its own solution: evacuation and temporary resettlement. Another example of the Attawapiskat community organizing to mitigate its vulnerabilities to disaster occurred when, as a way of addressing inadequate housing and the exorbitant costs of building material, the Chief Assembly passed a resolution to establish a regional saw mill that would allow multiple communities in the area to access local natural resources at considerably lower prices than imported materials. The government, sadly, had its own flawed solution: woefully inadequate “temporary” shelters, which have since turned into subpar permanent housing.

There are many reasons why alternative solutions to the deficient answers provided by the Canadian government to the challenges facing Attawapiskat have not materialized and not all of them are external sources. That said, there are substantial obstacles within the
current partnership between the federal government and First Nations communities that make it very difficult to achieve permanent solutions to the vulnerabilities First Nations communities like Attawapiskat have to disasters. First, payments from the government are unpredictable and often ill-timed. For a community that is only accessible by air or by inter roads for the majority of the year, late transfers mean huge transportation costs that can render projects untenable. Second, the year-to-year allocation of funding by the government is insufficient to finance permanent solutions which require substantial up-front capital investments. This also makes long-term planning rather difficult. Finally, the fragmentation of the bureaucratic structure between various departments leads to temporary piecemeal solutions, when what is needed is a more holistic strategy that recognizes the multifaceted nature of these crises.

In exploring the challenge of a community-based response to crises within First Nations communities, the issues of partnership and power cannot be avoided. For the community of Attawapiskat to protect itself from hazards and ensure that each family has access to adequate housing and clean water, a serious commitment by the federal government to stand as an equal partner with Attawapiskat is required. This involves listening to the ideas of the community and taking seriously the concerns that have been raised with the current partnership model which disempowers First Nations communities who are best positioned to identify and implement measures to protect themselves.
Ignace Gull is the former Chief of Attawapiskat (1991-2001) and Grand Chief of the Mushkegowuk Tribal Council (2003/04). He is currently the President/Chair of the Specialized Solvent Abuse Treatment Center Board in Thunder Bay. Christopher Ewert is a Humanitarian Relief and Disaster Recovery Coordinator for Mennonite Central Committee.

Learn more by reading the fall issue of Intersections – Community-based disaster managment.

Restorative Justice

“The responsibility of the community, from a restorative justice perspective, is to set
things right and to repair these broken communal ties. Restorative justice practitioners ask: Who has been hurt? What are the needs of victims? Whose obligation is it to address these needs?”

Please click on the link below to view Volume 1, Issue 4 of Intersections.

Restorative Justice Volume 1, Issue 4