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In Canada, Indigenous communities have been disproportionately flooded. Specifically, Fort Albany First Nation (FN) located on a flood plain near the mouth of the Albany River in subarctic Ontario, Canada, has been evacuated frequently due to flooding or the threat of flooding―even though dikes were constructed in the late 1990s to safeguard the community. Thus, a fundamental question needs to be asked: Why is Fort Albany FN located on a flood plain in the first place? We answer the question through an Indigenous environmental justice lens using document and archival research in the context of the treaty making process between Fort Albany FN and the British Crown, and the establishment of reserves. In brief, procedural issues were noted, as there was no transparency in reserve choice at the time of signing the treaty, and during the actual surveying of the reserve boundaries with certain types of land being excluded from reserve locations, unbeknownst to the FNs peoples. The Cree were also misled into believing that they would retain access to their whole traditional homeland―and not be confined to reserve land―the Cree believed that they only agreed to share the land. Historically, the Cree harmonized with the seasons and would not be residing in the Albany River floodplain during river freeze-up and during river break-up―adaptive behaviour to avoid flooding. Harmonizing with the environment had allowed the mobile Cree to live successfully with the annual flooding of the Albany River for millennia, until being forced to live permanently on reserve land by the colonial government. Nonetheless, the Cree still sustain their cultural worldview acknowledging the Cree cycle of life. The way forward for Fort Albany First Nation will be either relocation to high ground or trying to tame nature by reinforcing the existing dikes—or some novel combination of both based on two worldviews.

This paper details a research project dedicated to honouring Mushkegowuk Cree concepts of land, environment and life in Fort Albany First Nation. Community youth interviewed local Elders to produce an audio documentary about the relations of the people to their traditional territory. These interactions evolved into a 10-day river trip with youth, adult and elder participants traveling together on their traditional waters and lands learning about the meaning of paquataskamik, the Cree word used for traditional territory, all of the environment, nature, and everything it contains. Bringing generations of community members together on the land led to reclamation of culture and indigenous knowledge and built greater community resistance to external forms of economic exploitation and development.