Transcript Understanding the Ends of Development before the Means

Understanding the Ends of Development before the Means:
Consideration of the Capability Approach to Development in Treaty 9 Territory
Dan Duckert PhD. Candidate
Faculty of Natural Resources Management
Lakehead University
The Ends and Means of Development
When politicians and government ministries talk of development in a territory most people envision
economic development. That is the planning and building of infrastructure and businesses to bring
economic benefit (jobs and growth) to people under their jurisdiction. The growing economy is
commonly used as an indicator of well-being with the assumption that as money is made through
resource extraction and it is distributed to people in the jurisdiction through the creation and exchange of
services stimulated by the new development. These newly acquired riches can then be circulated through
the communities through purchases and provision of services that provide a good life. The circulation of
money in exchange for something of value is the lifeblood of the economy. The more money, the
healthier we are.
However, such a narrow, short-term vision of value is troubling. As our push for economic growth had
over-taken our mindset of development we have seen degradation of the quality of our natural and social
environments. We now recognise the value of ecosystem services and have seen negative social effects
of development on resource rich areas (resource curse and the staples trap as examples). Community
well-being in the North has become dependent on industry well-being (often a single industry). When
industry are “ill” the communities find themselves with little secondary sources of revenue and a lockup, or degraded resource-base which limits the opportunities for a continued lively economy.
The territory under Treaty 9 is being considered with great interest for new economic development.
With resources valued over 100 billion dollars and a long-term prospect of continued activities there are
as many visions of the future for northern communities as there are opportunities. Everything from
prosperity, knowledge centres and a new metropolis to continued dystopia have been suggested. The
fruition of these visions is largely dependent on the approaches taken in development. The means of
development is about tapping the value of the land for its material, cognitive, emotional and spiritual
values and applying those values to and ends that creates a good life for people. But there are rules set
through our ethical responsibilities that are often defined by our worldview and these rules impose
limitations on the means of development. When more than one group of people with different
worldviews are involved in development, conflicts on the ultimate ends of development are inevitable.
The group who can assert their power most effectively defines the ends of development. Trust is created
when those actors affected by development are satisfied that the ends of development are achieved and
fitting with their values and ethics. Those who live in poverty or are oppressed from living a life they
value will struggle to maintain trusted relationships. Power is weighed and trust is assessed on a
foundation of actions of actors asserting rights and engaging in ethical conduct.
Math and science make good workers, but history makes good citizens. There are no doubts that
natural science and engineering challenges are considerable for any natural resource extraction activity
in the Treaty 9 territories. These challenges will require knowledge and technical innovations to
mitigate physical environmental challenges and to create new products that add value to our natural
resources. However, many more challenging issues face the social environment and the solution to the
challenges lay within a deep awareness of the diversity of views and knowledge found with the local
people. Much of this awareness can come from understanding the historical interactions between people
involved in living with the land. Understanding history and the development of a cultural worldview in
relation to the land is the beginning of building trust and balancing power that will help define a true
means of, and ends to, development.
Why
Treaty 9
To many First Nations treaties are sacred. They represent a covenant between people and the
Creator that the land is to be shared between all things that have a spirit. Humans were not owners
of the land but elements of the land with no greater rights than any other entity. To First Nations,
Treaty 9 was an agreement to share the benefits of living well on the land and the responsibility of
keeping the land. In fact, First Nations considered themselves and all interacting entities the Land.
Treaty 9 was signed by the First Nations in the territory, the Government of Canada and the
Government of Ontario in 1906, with an adhesion in 1929. The formal document that was signed
was created by the governments before the treaty commissioners embarked on their journey of
treaty negotiations. The Treaty says:
“the said Indians do hereby cede, release, surrender and yield up to the Government of the
Dominion of Canada, for His Majesty the King and His successors forever, all their rights, titles and
privileges whatsoever, to the lands...”.
And also included: that Indians “shall have the right to pursue their usual vocations of hunting,
trapping and fishing throughout the tract surrendered... subject to such regulations as may from
time to time be made by the Government of the country...”.
Important considerations about the treaty signing must be addressed:
• Treaty 9 came at a time when “... the native people were poor ... and because they were
poor they did not have any power or a strong voice over anything” Elder Alex Barkman,
Sachigo Lake on Treaty 9 (as quoted in Frogg & Beck, 2005).
• How does one cede land that one does not own, but is part of? Surrendering rights and
privileges, if those rights and privileges where considered to be gifts from the Creator would
also yield the responsibility to keeping the land and being part of the land. Essentially First
Nations would be giving up who they are and their existence in the territory.
• Hunting, fishing and trapping (and include gathering, an unrecognized activity in the treaty
document) were not only a means to provide for basic human utility such as food, medicine,
clothing and housing, but more importantly, they were the means for development of the
body, mind, emotional and spiritual wellbeing of the individual and community. These
vocations were, and still are, the foundational activities of lifelong learning required to
survive as part of the Land. Disruption of these vocations by imposing limits on, or limited
access to, resources would severely affect their natural cultural growth, adaptive capacity,
their capabilities to live the life they value, and their ability to fulfill their responsibilities to
the Creator of land stewardship.
Differing interpretations of the Treaty intent has proved to be problematic for amenable
development strategies. Most First Nations in Treaty 9 are caught in a trap of poverty, struggle and
oppression. The legacy of historical policies in the territory persist today and has not instilled
confidence that the newest interest in mineral extraction will be of benefit to, or recognize the needs
of the local communities. A greater understanding of the First Nations’ worldview and interpretation
of the Treaty and history can help build a respectful relationship between developers and local
communities. Strong functional relationships between diverse groups can enhance the ability to look
at the physical and social environmental challenges through many lenses. Balancing power and
building trust gives us more tools to use in facing these challenges.
The Ends And Means Of Human Development
What if:
• The ends of development was not about growth and economic gain but was rooted
in the principles of the Canadian Constitution of justice, rights and freedom?
• We embraced the concept that human’s were just mere parts of the whole global
system and not controllers of it?
• We accepted the responsibility of a) ensuring functional natural ecosystems and b)
understanding the diversity of social system knowledge through cultural awareness
• We, upon creating a development plan, asked “what are the opportunities the local
people want have in order to be able to live the life they value?”
• We saw the life blood of the economy broader than the circulation of money and
saw it as the exchange of values and knowledge regardless if money is exchanged?
Addressing these questions does not negate the real probability that natural resource
extraction development will occur. In reality development of infrastructure is often the
catalyst to provide the real opportunities that people need, however, it does question who
decides what those needs are and what opportunities are necessary to allow the freedom
for an individual or community to decide what is valued in life. In this sense, the focus of
economic development through natural resource extractive and management measures
should be on enhancing the function of the relationships people have, or require, to build
a community engaged in living life well, rather than living a material or dependencybased good life. Involving the local people in decision making up front, in a balance of
power, is imperative to building a trusted relationship and ethical development.
The capability approach to human development first conceptualized by Amartya Sen
and Martha Nussbaum provide the groundwork for re-conceptualizing the means and
ends of development. Their focus is on developing individual capabilities through
opportunity, freedom and agency. These capabilities allowed an individual to live a life
they valued. Past colonial and racist approaches of human development have broken
many of the relationships necessary for Indigenous people to live life well according to
their worldview and felt responsibilities. These broken relationships have disabled the
First Nations to embark on opportunities and exercise freedoms, and have blinded
dominant society to the real values of the First Nation worldviews.
I propose that a large part of natural resources development should be focused on
building the relationships that create a strong healthy community that extends beyond
human well-being. Functioning well in these relationships increases the capability of all
Treaty People to see the complexities of the “Land” and adapt and respond to the effects
of changes to the “Land”. These relationships are about learning and staying connected to
our land, history and community in a manner that respects the need for building trust and
balancing power.
Balancing Power and Building Trust
Free enterprise and
capitalism
Ends of
Development
Principles
The First Nation learning relationships
(Canadian Council on Learning , 2011)
Means of
Development
Who does what: how and
why
How
Ethics:
Defining Code of
Practice and Conduct
What
ACTIONS
Recognizing Actors:
Who
Trust
Intent
Power
Intent
Far North Act
Mining Act
Land Use Planning
Defining Worldviews,
Assets, Capabilities and
Diversity
Functional
Relationships
Functional
Relationships
Increases Freedom
AGENCY
Increases Functioning
Treaty 9
Interpretations
1906 - present
Indian Act 1876
Beaver Boss 1946 F&G Act
Sec. 35 Constitution 1982
Ministry of Aboriginal Affairs
2007
Community
Adaptability
Resilience
Wellbeing