As climate change intensifies the threat of wildfires across Canada, many are turning to the traditional knowledge of First Nations for solutions. For thousands of years, Indigenous Peoples have been stewards of the forests, using sophisticated land management techniques to maintain ecological balance. Today, these time-honoured practices are gaining recognition as powerful tools in mitigating wildfires and reducing carbon emissions.
The Ancient Wisdom of Fire Management
Long before the concept of carbon emissions entered our vocabulary, First Nations across Canada were practicing advanced forms of forest management, with fire playing a central role.
Cultural Burning: A Time-Honoured Tradition
Cultural burning, also known as prescribed or traditional burning, involves deliberately setting small, controlled fires to manage the landscape. This practice, passed down through generations, serves multiple purposes: it reduces fuel loads that could feed larger fires, promotes biodiversity, and maintains the health of ecosystems.
Elder Mack Michell of the Nlaka’pamux Nation in British Columbia explains, “Our ancestors understood fire as a tool, not just a threat. They knew that small fires could prevent big ones, that some plants need fire to thrive, and that a diverse forest is a healthy forest.”
Traditional Practices in Modern Wildfire Management
Today, many First Nations are working to revitalize and apply these traditional practices in the context of modern wildfire management. An online Indigenous resource can be found here: Cultural Burning & Prescribed Fire.
The Revitalization of Cultural Burning

(Image Credit: Karsten, Winegeart, Unsplash)
In recent years, there’s been a resurgence of cultural burning practices across Canada. In British Columbia, the First Nations’ Emergency Services Society has been training Indigenous firefighters in both modern techniques and traditional burning practices.
Shane Warwick, a firefighter from the Stz’uminus First Nation, shares his experience: “Learning about cultural burning has been eye-opening. It’s not just about fighting fires; it’s about working with the land to prevent them. This knowledge, combined with our modern training, makes us more effective in protecting our communities.”
Traditional Knowledge in Fire Prediction and Response
First Nations’ deep understanding of local ecosystems is proving invaluable in predicting and responding to wildfire risks. In Alberta, the Beaver Lake Cree Nation has developed a wildfire management plan that incorporates traditional knowledge about weather patterns, vegetation cycles, and wildlife behaviour.
Crystal Lameman, a member of Beaver Lake Cree Nation, explains, “Our Elders can read the land in ways that complement modern scientific methods. By combining these approaches, we’re better able to anticipate and prepare for wildfire risks.”
Carbon Sequestration Through Traditional Land Management
Beyond wildfire mitigation, First Nations’ forest management practices have significant implications for carbon sequestration and climate change mitigation.
Promoting Forest Diversity and Resilience

(Image Credit: Jaël Vallée, Unsplash)
Traditional First Nations land management promotes diverse, multi-age forests that are more resilient to climate change and more effective at sequestering carbon. In Ontario, the Wikwemikong First Nation is working to restore mixed-wood forests, combining traditional knowledge with scientific research on carbon sequestration.
Forester Shauna Tait explains, “A diverse forest isn’t just more resistant to pests and diseases; it’s also better at storing carbon. By promoting a mix of species and age classes, we’re creating forests that can adapt to climate change while helping to mitigate it.”
Traditional Harvesting Practices and Carbon Storage
Many First Nations practice selective harvesting techniques that maintain forest cover and carbon stocks. The Iisaak Forest Resources, a forestry company owned by the Nuu-chah-nulth First Nations on Vancouver Island, employs traditional harvesting methods that prioritize ecosystem health alongside timber production.
Anne Mack, Tla-o-qui-aht Tribal Parks Coordinator, notes, “Our approach to forestry is about balance. We harvest in a way that respects the forest’s ability to regenerate and continue storing carbon. It’s about thinking seven generations ahead, as our teachings instruct us.”
Challenges and Opportunities in Implementing Traditional Practices
While the value of traditional forest management practices is increasingly recognized, challenges remain in their widespread implementation.
Regulatory Hurdles
Many current forestry and fire management regulations were developed without consideration for traditional practices. Some First Nations face bureaucratic obstacles when trying to implement cultural burning or traditional harvesting methods.
Joe Gilchrist, Fire Keeper for Stz’uminus First Nation, describes the frustration: “We know these practices work – our ancestors used them for thousands of years. But sometimes we have to jump through hoops to get permits for cultural burns. It’s a challenge, but we’re working with government agencies to change this.”
Knowledge Gaps and Capacity Building
As many communities work to revitalize traditional practices, there’s a need for knowledge transfer between Elders and younger generations. Additionally, building capacity within communities to implement these practices on a larger scale is an ongoing process.
Collaborative Approaches: Bridging Traditional and Western Knowledge
Some of the most promising initiatives in forest stewardship involve collaboration between First Nations, government agencies, and academic institutions.
The Indigenous Fire Marshall Office
The newly established Indigenous Fire Marshall Office is working to integrate traditional knowledge into fire safety and prevention strategies across Canada. This initiative aims to build capacity within First Nations communities while promoting the value of Indigenous fire management practices.
Research Partnerships
Universities across Canada are partnering with First Nations to study the effectiveness of traditional forest management practices. The University of British Columbia’s Faculty of Forestry, for instance, has several ongoing projects examining the ecological impacts of cultural burning.
Dr. Lori Daniels, a professor of forest ecology, shares, “Our research is showing that many of these traditional practices not only reduce wildfire risk but also promote biodiversity and ecosystem resilience. It’s a powerful validation of Indigenous knowledge.”
Policy Implications: Recognizing Traditional Stewardship
The growing recognition of First Nations’ forest stewardship practices is beginning to influence policy at various levels of government.
British Columbia’s Cultural and Prescribed Fire Program
In 2020, British Columbia launched a Cultural and Prescribed Fire Program, explicitly recognizing the value of Indigenous burning practices in wildfire management. This program provides funding and support for First Nations to implement cultural burning projects.
Federal Recognition of Indigenous Protected and Conserved Areas
The federal government’s commitment to protecting 30% of Canada’s lands and waters by 2030 includes recognition of Indigenous Protected and Conserved Areas (IPCAs). These areas managed according to Indigenous values and practices, play a crucial role in both conservation and carbon sequestration.
First Nations Leading the Way in Forest Resilience
As Canada grapples with the dual challenges of increasing wildfire risks and the need to reduce carbon emissions, First Nations’ traditional forest management practices offer a path forward. These time-honoured techniques, refined over millennia, demonstrate that effective forest stewardship is about more than just preventing fires or maximizing timber yield – it’s about maintaining a holistic balance within ecosystems.
The resurgence of these practices represents not just a return to traditional ways but a sophisticated, forward-thinking approach to forest management in the age of climate change. As First Nations reassert their role as stewards of the land, they’re not only protecting their own communities but offering valuable lessons for forest management across Canada and beyond.
In the words of Clearwater River Dene Nation Elder Evelyn Kittayacoot, “The forest has always been our home, our grocery store, our pharmacy. When we care for the forest with respect and wisdom, it cares for us in return. This is the teaching we offer to all who are willing to listen and learn.”
As we face an uncertain climate future, the revival of First Nations’ forest stewardship practices offers hope – a reminder that sometimes, the most innovative solutions are rooted in ancient wisdom.
Blog by Rye Karonhiowanen Barberstock
(Header Image Credit: Matt Howard, Unsplash)
The post Forest Stewardship: First Nations’ Traditional Practices in Mitigating Wildfires and Carbon Emissions appeared first on Indigenous Climate Hub.
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With Love: Living consciously in nature
I fell flat on my backside one afternoon this January and, weirdly, it made me think of you. Okay, I know that takes a bit of unpacking—so let me go back and start at the beginning.
For the last six years, our family has joined with half a dozen others to spend a week or so up at Wangat Lodge, located on a 50-acre subtropical rainforest property around three hours north of Sydney. The accommodation is pretty basic, with no wifi coverage—so time in Wangat really revolves around the bush. You live by the rhythm of the sun and the rain, with the days punctuated by swimming in the river and walking through the forest.
An intrinsic part of Wangat is Dan, the owner and custodian of the place, and the guide on our walks. He talks about time, place, and care with great enthusiasm, but always tenderly and never with sanctimony. “There is no such thing as ‘the same walk’”, is one of Dan’s refrains, because the way he sees it “every day, there is change in the world around you” of plants, animals, water and weather. Dan speaks of Wangat with such evident love, but not covetousness; it is a lightness which includes gentle consciousness that his own obligations arise only because of the historic dispossession of others. He inspires because of how he is.
One of the highlights this year was a river walk with Dan, during which we paddled or waded through most of the route, with only occasional scrambles up the bank. Sometimes the only sensible option is to swim. Among the life around us, we notice large numbers of tadpoles in the water, which is clean enough to drink. Our own tadpoles, the kids in the group, delight in the expedition. I overhear one of the youngest children declaring that she’s having ‘one of the best days ever’. Dan looks content. Part of his mission is to reintroduce children to nature, so that the soles of their feet may learn from the uneven ground, and their muscles from the cool of the water.
These moments are for thankfulness in the life that lives.

It is at the very end of the walk when I overbalance and fall on my arse—and am reminded of the eternal truth that rocks are hard. As I gingerly get up, my youngest daughter looks at me, caught between amusement and concern, and asks me if I’m okay.
I have to think before answering, because yes, physically I’m fine. But I feel too, an underlying sense of discomfort; it is that omnipresent pressure of existential awareness about the scale of suffering and ecological damage now at large in the world, made so much more immediately acute after Bondi; the dissonance that such horrors can somehow exist simultaneously with this small group being alive and happy in this place, on this earth-kissed afternoon.
How is it okay, to be “okay”? What is it to live with conscience in Wangat? Those of us who still have access to time, space, safety and high levels of volition on this planet carry this duality all the time, as our gift and obligation. It is not an easy thing to make sense of; but for me, it speaks to the question of ‘why Greenpeace’? Because the moral and strategic mission-focus of campaigning provides a principled basis for how each of us can bridge that interminable gulf.
The essence of campaigning is to make the world’s state of crisis legible and actionable, by isolating systemic threats to which we can rise and respond credibly, with resources allocated to activity in accordance with strategy. To be part of Greenpeace, whether as an activist, volunteer supporter or staff member, is to find a home for your worries for the world in confidence and faith that together we have the power to do something about it. Together we meet the confusion of the moment with the light of shared purpose and the confidence of direction.
So, it was as I was getting back up again from my tumble and considering my daughter’s question that I thought of you—with gratitude, and with love–-because we cross this bridge all the time, together, everyday; to face the present and the future.
‘Yes, my love’, I say to my daughter, smiling as I get to my feet, “I’m okay”. And I close my eyes and think of a world in which the fires are out, and everywhere, all tadpoles have the conditions of flourishing to be able to grow peacefully into frogs.
Thank you for being a part of Greenpeace.
With love,
David
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