Western-trained, non-Indigenous researchers in Canada have an ethical responsibility to collaborate with Indigenous Peoples and to re-envision the scientific research process through the lens of reconciliation. The health of the natural environment has long been a concern to both Indigenous and non-Indigenous Peoples, and weaving different ways of knowing could provide a path forward to address critical wildlife health concerns. Here, we conducted a review of the peer-reviewed and grey literature that claims to weave Indigenous and Western ways of knowing in ecotoxicology and wildlife health in Canada, coding for background information, wildlife health stressors, research methods, Indigenous participation, and research outcomes. Seventeen studies met the inclusion criteria, the majority of which were published since 2015 and took place in Canada’s North. Research collaborations were often between First Nations or Inuit knowledge holders (most frequently, active harvesters and Elders) and Western-trained, non-Indigenous academics. Most studies were initiated by mutual agreement between community partners and researchers, but no study was “Indigenous-led” at any stage of research. Studies investigated environmental contaminants and health-related topics in a range of wildlife, usually traditional subsistence species. The most commonly studied disease was avian cholera, and the most studied class of toxicants was metals and trace elements. Indigenous knowledge was primarily collected via interviews. Studies often used multiple methodologies to braid or weave knowledge, but the most frequently used methodology was community-based participatory research. To provide a more holistic understanding of the process of weaving knowledge, we conducted an in-depth examination, applying a decolonizing lens, of two exemplar cases of collaborative research with Indigenous communities. This exploration led to the conclusion that research that weaves ways of knowing must not be approached with a “one-size-fits-all” mindset, but instead should emphasize relationship building, continuous engagement, and ethical practices. By adopting such practices, Western-trained, non-Indigenous academics can better address critical wildlife health concerns while contributing meaningfully to advancing healing and reconciliation with Indigenous Peoples.

Ratified in 2019, the Nibi Declaration of Treaty #3 voices the relationship with water (Nibi) and jurisdictional responsibility that all Anishinaabe citizens have within the Treaty #3 territory. It affirms the responsibilities and relationships that others living within the territory should have with the water and ensures that the spirit of Nibi is central to decision-making and water governance. This article details the process of developing The Declaration, in accordance with the Treaty #3 lawmaking process and, which was driven by women, in ceremony, with the help of Gitiizii m-inaanik, and with the input of The Nation as a whole. This process embodies nationhood, sovereignty, and Anishinaabe jurisdiction as it relates to the environment and water, in accordance with the Manito Aki Inakonigaawin (Mother Earth law). Every person has a relationship with water. The process of nurturing that relationship through the teachings exemplified in the implementation of The Declaration will provide clarity on the responsibilities and partnerships that must be developed to protect the water for future generations.