OUR CHARTER

This charter provides guidance for anyone who wants to work with the Anji Inaashkawun team. It emphasizes the importance of building honest, trusting relationships that honor cultural and traditional knowledge. The page outlines our values, research principles, and protocols for partnerships. We acknowledge that relationships shift and change, and within this guide, we always maintain the right to sever a connection that, for any number of reasons, is deemed problematic for our agency and community. Those partnering with us are encouraged to thoughtfully address the nature of our partnerships and ensure community voices are included in all stages of the knowledge sharing. This is a living document. It is regularly updated to evolve with our vision and that of our partners, guiding this work forward.

Through our work, we aim to contribute to United Nations Sustainable Development Goals to take urgent action to combat climate change and its impacts, more specifically:

• Goal 6 - Clean Water and Sanitation
• Goal 11 - Sustainable Cities and Communities
• Goal 12 - Responsible Consumption and Production
• Goal 13 - Climate Action
• Goal 17 - Partnerships for the Goals

Guiding Ethics and Protocols

Indigenous Principles of Ethical Research:

The Seven Grandmother and Grandfather Teachings

The Seven Grandmother and Grandfather Teachings are a set of Anishinaabe guiding principles that provide people with tools for how to live a good life. They have been passed down for thousands of years through stories and ceremonies. These teachings and guiding principles are the following:

• Nibwaakaawin
  Wisdom - the beaver
  The teaching of wisdom is taught to us by the beaver. Beavers use their teeth to cut trees and build dams; in doing this they have a positive impact on their community (the nature around them), their family (who live in the dam), and themselves (by finding purpose and health in doing what they are meant to do). The beaver reminds us that we all have gifts and a purpose in this world. It is through the love of knowledge that we find wisdom.
• Aakwa’ode’ewin
  Bravery/Courage - the bear
  The teaching of bravery is taught to us by the bear. Bears are known to confront threats they should be fearful of, especially female bears who will protect their cubs against larger bears and other dangers. The bear also reminds us to be playful and to rest when needed. It is in the balance of these teachings that we are taught when to be courageous.
• Gwekwaadziwin
  Honesty - Sabe
  The teaching of honesty is taught to us by Sabe. Sabe is believed to be closer to the spirit world than humans and reminds us that we must be truthful to who we are. The Ojibwa expression Kitchi-Sabe means to walk tall, or to have integrity. It is only by being honest that we can have integrity.
• Mnaadendimowin
  Respect - the buffalo
  The teaching of respect is taught to us by the buffalo. The buffalo provided Indigenous Peoples with everything they needed to survive: hides for warmth and shelter, meat for eating, muscle for sinew, and bones for tools. The buffalo reminds us to respect all living things, and in doing so we achieve a balance that keeps us alive.
• Debwewin
  Truth - the turtle
  The teaching of truth is taught to us by the turtle. The turtle was here when all life was created and carries teachings related to the beginning of life on its back. There are 28 scutes around the perimeter of a turtle shell; these represent the 28 days of a woman’s menstrual cycle, which is key to the creation of life. There are 13 scutes in the centre of a turtle shell; these represent the 13 moons and the 13 times the Earth circles the sun each year.
• Dbaadendiziwin
  Humility - the wolf
  The teaching of humility is taught to us by the wolf. The wolf is strong and powerful alone, but finds its greatest strength when part of a pack. Wolves are known to remain with packs for life, raising pups while protecting the group’s well-being. The wolf teaches us that humility imparts strength to families and communities.
• Zaagidwin
  Love - the eagle
  The teaching of love is found in all of the other teachings. It is the eagle who mirrors these lessons back to us. The eagle is strong enough to carry all of the teachings and flies high enough to see all of creation. When we live by these teachings and see ourselves as the eagle does, we are able to love who we are. And once we have found that balance within, we can provide love to our family and community. For this reason, the eagle feather is one of the most sacred items and must be earned.

OCAP® Principles

The First Nations principles of ownership, control, access, and possession – more commonly known as OCAP® – assert that First Nations have control over data collection processes, and that they own and control how this information can be used:

• Ownership refers to the relationship of First Nations to their cultural knowledge, data, and information. This principle states that a community or group owns information collectively in the same way that an individual owns his or her personal information.
• Control affirms that First Nations, their communities, and representative bodies are within their rights to seek control over all aspects of research and information management processes that impact them. First Nations control of research can include all stages of a particular research project-from start to finish. The principle extends to the control of resources and review processes, the planning process, management of the information and so on.
• Access refers to the fact that First Nations must have access to information and data about themselves and their communities regardless of where it is held. The principle of access also refers to the right of First Nations’ communities and organizations to manage and make decisions regarding access to their collective information. This may be achieved, in practice, through standardized, formal protocols.
• Possession While ownership identifies the relationship between a people and their information in principle, possession or stewardship is more concrete: it refers to the physical control of data. Possession is the mechanism by which ownership can be asserted and protected.

The 5Rs Model

The 5Rs Model – Respect, Reciprocity, Relevance, Responsibility, and Relationships – provides another basic framework for understanding and engaging in Indigenous research ethics:

• Respect is demonstrated toward Aboriginal Peoples’ cultures, communities and wellness by valuing diverse indigenous knowledge of health matters and by inclusion of appropriate contributing health science.
• Relevance is demonstrated by health training and research that is meaningful to Indigenous peoples rather than the researcher(s) and academic research process.
• Reciprocity is accomplished through a two-way process of learning and research exchange. Both community and university benefit from effective training and research relationships.
• Responsibility is accomplished by active and rigorous self-reflection, engagement and consultation with community and an ongoing emphasis on roles and research ethics.
• Relationships between teacher and learner, and between community, culture, and school underlie all aspects of Indigenous education.

Other Indigenous Ethics:

RHDICAL

The Anji Inaashkawun team is guided by the ongoing leadership of the Indigenous people of Bawaating. We commit to taking care of the water through the principles shared by Anishinaabe-kwe and scholar, Dr. Susan Chiblow, of Kitigan Sibi, Garden River First Nation. As expressed by Dr. Chiblow at the 2025 IAGLR Conference, water work requires RHDICAL:

• Restore, Respect, Responsibilities
• Honor, Heal, Healthy
• Defend, Decolonize
• Interconnected, Interrelated
• Ceremony, Collaboration
• Action, Accountability, Advocacy
• Listen, Life, Love

Truth and Reconciliation Commission of Canada: Calls to Action

The Truth and Reconciliation Commission of Canada (TRC) released 94 Calls to Action in 2015 as actionable policy recommendations for reconciliation with Indigenous peoples. These actions, aimed at addressing the legacy of residential schools, are directed towards all levels of government, institutions, businesses, schools, and individuals living in Canada. Through our work, we are working to respond to:

• 43. We call upon federal, provincial, territorial, and municipal governments to fully adopt and implement the United Nations Declaration on the Rights of Indigenous Peoples as the framework for reconciliation.
• 46. We call upon the parties to the Indian Residential Schools Settlement Agreement to develop and sign a Covenant of Reconciliation that would identify principles for working collaboratively to advance reconciliation in Canadian society, and that would include, but not be limited to:
• i. Reaffirmation of the parties’ commitment to reconciliation.
• 63. We call upon the Council of Ministers of Education, Canada to maintain an annual commitment to Aboriginal education issues, including:
• iii. Building student capacity for intercultural understanding, empathy, and mutual respect.
• 92. We call upon the corporate sector in Canada to adopt the United Nations Declaration on the Rights of Indigenous Peoples as a reconciliation framework and to apply its principles, norms, and standards to corporate policy and core operational activities involving Indigenous peoples and their lands and resources. This would include, but not be limited to, the following:
• i. Commit to meaningful consultation, building respectful relationships, and obtaining the free, prior, and informed consent of Indigenous peoples before proceeding with economic development projects.
• ii. Ensure that Aboriginal peoples have equitable access to jobs, training, and education opportunities in the corporate sector, and that Aboriginal communities gain long-term sustainable benefits from economic development projects.
• iii. Provide education for management and staff on the history of Aboriginal peoples, including the history and legacy of residential schools, the United Nations Declaration on the Rights of Indigenous Peoples, Treaties and Aboriginal rights, Indigenous law, and Aboriginal–Crown relations. This will require skills based training in intercultural competency, conflict resolution, human rights, and anti-racism.